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> . 1 



OUT OF LAW INTO GOSPEL 


OR, 


GOD IN MAN. 


By SARAH ELIZABETH GRISWOLD. 










t PQ. 


COPYRIGHTED. 
1 893 


r /^0 6- y 


PUBLISHED BY 

F. M. PXJI3I.ISHINO CO., 

87 Washington St., Chicago, 111. 

1893- 








0 


This book claims no ‘'personality/' but is the doctrine 
of salvation revealed to the world; and to the beloved 
teacher who, by wise and loving ministrations, led me to 
the "open door," it is gratefully and lovingly dedicated. 

S. E. G. 


INTRODUCTION. 


N writing this book I have aimed to be led by the 
Spirit every step of the way. 

Many of the truths contained herein I have dem- 
onstrated, and I know, through listening to the voice 
within my soul, that every problem of the external plane 
is amenable to the principle of Truth and Righteousness. 
To espouse the whole truth is to be wholly free; to be 
wise even unto perfect judgment; to be loving even unto 
infinite mercy; to possess that peace which passeth un- 
derstanding, and “to know God, whom to know aright 
is Life eternal.” I feel that the “ day of the Lord” is 
upon us, wherein Truth shall prevail, and I cannot with- 
hold the precious store of wisdom which has come to me 
b\' wonderful spiritual processes. 

The reader will find, in Aunt Mary’s line of reason- 
ings, a profound spiritual philosophy. By some it may 
be termed Idealism; but careful study will show it to be 
exceedingly practical. 

These reasonings are not new. Deep thinkers of all 
ages have reasoned thus, but some question of most pro- 
found import as bearing upon the whole, they have omit- 
ted, and thereby failed to prove their propositions. 

Of what use is a theology which can be used by a few 
ministers only? and these even have shown that in their 
idea of God — of Life — there is sin, sickness, failure, 
death; and their demonstrations have been according to 
their idea of the God whom they declare to be omni- 
present. 


A religion which cannot prove God to be Divine Har- 
mony in every phase, must forever fail to satisfy the 
ideal expectation of humanity; and this day humanity is 
crying out for the living God; the glowing, vitalizing 
essence of Life; and shall we offer it less than the per- 
fect demonstration of a perfect God? 

World-weary eyes are endeavoring to pierce the 
clouds of mystery with which the letter of so-called 
Christianity has covered the merciful love of the most 
high God. 

It can be so hidden no longer. The divine humanity 
is breaking through the clouds of delusion. The Sun of 
Righteousness has rise?i with healing in his beams. No 
longer shall it be said, “The Light shineth in darkness, 
and the darkness comprehendeth it not;” but the dark- 
ness shall flee away before the glory of the Father as 
manifested by his children. 

Dear readers, are the temples of the living God; 
and within you, as within your elder brother, the Christ, 
dwelleth all the fullness of the Godhead bodily. 

When you have found the Christ within your own 
being, he shall tell you plainly of the Father; then shall 
you have found eternal Life through Jesus Christ our 
Lord. S. E. G. 


OUT OF LAW INTO GOSPEL; 

OR, GOD IN NAN. 


CHAPTER I. 

The truth shall make you free. — Joh7i 8 :J 2 . 

A quiet evening, a homelike apartment, a matron 
seated at the window, and a young woman walking 
nervously to and fro, and yoii have the foreground of 
our tale, — a tale of real life so different from the conceit 
of that phrase as commonly used, as to bear no possible 
resemblance to it. 

The lady at the window is Mrs. Mary Warren, a 
widow of middle age, fair and sweet to look upon, with 
an expression speaking of absolute peace; yet some- 
thing tells the observer that peace has been secured by 
warfare of some kind, for lines cross upon the noble 
forehead and around the patient mouth, and the clear 
eyes, when not lighted by animation, are very pensive. 

The other lady is a remarkable -looking young 
woman, tall and perfectly formed, with an appearance of 
strength quite unusual to her sex. Her eyes are very 
beautiful, — gray in color, with remarkably large pupils, 
and their wide-open frank fearlessness reminds one of 
the eyes of a deer. All her movements are after the 
same fashion, — frank, fearless, and free. Everything 
about Marion Lindsey is beautiful; not as beauty is 
generally^ regarded, but with a largeness, grandness, and 


6 


OUT OF LAW INTO GOSPEL; 


nobility of character which is so impressive and yet so 
hard to describe. She is Mrs. Warren’s niece, and they 
live together, and love each other tenderly. Marion is 
sole editor of a woman’s paper. She seems very much 
disturbed just now, and we will gather from her own lips 
the cause of her disquietude. 

“Aunt Mary,” said she, with a' quiver in her voice, 
“this problem we are all trying to solve is getting quite, 
quite beyond me.” 

“What problem, dear?” 

“The problem of life. Aunt Mary,” answered she, 
seating herself very erect, as if she were ready for an- 
other battle with the problem in question. Marion was 
in the habit of dealing very plainly with the public, and 
though her spirited editorials were enjoyed by the 
masses, there were those always ready to criticise; and 
Marion was sensitive to criticism. “You see. Auntie, I 
have been trying for four troubled years to maintain my 
equilibrium as an editor, — to say truth without being 
offensive, to administer correction without abuse, to sow 
a little good seed among my tares; and every week or 
two I find I have hurt some feelings and angered others, 
and I have about made up my mind to resign my posi- 
tion as one of the would-be reformers, and attend exclu- 
sively to minding my own business.” Her niece being 
much addicted to self-condemnation, Mrs. Warren was 
not greatly moved by her exceedingly rigid attitude or 
emphatic denunciation of self. 

After a short silence she raised her eyes and espied 
Marion furtively wiping away a tear that had slid to the 
end of her shapely nose. 

“Daughter,” said she, “it is not for you to condemn 


OR, GOD IN MAN. 


7 


yourself if your action has been the outcome of pure 
motive, as I am confident it must have been.” 

Aunt Mary had some “theories,” as her niece called 
them, with which Marion did not quite agree, — perhaps 
because she did not take time to understand them; but 
nevertheless she brought all her perplexities to the faith- 
ful heart and wise judgment. 

“I am sure, Marion,” she continued, “you have done 
the very best you could; and who could do more?” 

“Auntie, if I had done the best I could, should I have 
given offense? Am I not responsible for bad judgment? 
Am I a child?” 

“ My dearest, we are all children in different stages of 
unfoldment. If we are meek, innocent, and teachable 
children, we are divinely natural; then we are indeed 
children of the ‘kingdom,* and are divinely led; but if 
we are self-willed and rebellious, we are sure to meet 
with friction.” 

“Auntie, I am afraid it is from self-will that I have 
not listened to you before, when you have so patiently 
tried to smooth out my lines of life.” 

“I am afraid it is, my child, though I am sure it has 
been quite unintentional,” was the loving reply. 

“Well, dear Auntie, I think I shall have to listen to 
you even at this late day; for my lines seem very much 
tangled; and if anyone can teach me, you can, out of 
your abundant experience. I will try to curb my self- 
will, and be as a little child, if you will try me again and 
kindly explain to me, first, what you mean by saying that 
I do the very best I can, when I seem to bring about 
such undesirable conditions.” 

“We shall have to treat the subject generally, then. 


8 


OUT OF LAW INTO GOSPEL; 


and look at it from all sides. My line of reasoning has 
brought me to see that all humanity is one, and ‘that 
One’ is God. That is, humanity is God manifest in the 
flesh.” 

“That was said of Jesus,” mused Marion; “but then 
he was the Son of God.” 

“Yes, dear, he was God’s well-beloved son, because he 
truly manifested the Father.” 

“And we do not, I see; but could we. Aunt Mary, by 
any possible effort, manifest God as Jesus did?” 

“ I believe we may, and will do so eventually. Of 
course we must come to that stage of unfoldment by 
degrees; but let me proceed. Can you not see that if 
humanity is God in manifestation, that back of that 
manifestation is the omnipotent Jehovah himself, and 
consequently mankind is in its essence divine, and thus 
harmonious?” 

“But, Aunt Mary, it seems to me that only makes 
more perplexity. Why are people different — appar- 
ently rather than essentially?” 

“You see, Marion, every substance casts a shadow, or 
reflection, as the human personality is the reflection or 
projection of the divine Substance.” 

“Excuse me. Auntie, please; but how does it happen 
that so many false manifestations appear?” 

“Well, you will remember that the character of the 
shadow or reflection depends upon the point of vision 
as relating to the substance. You have seen, have you 
not, very grotesque shadows entirely misrepresenting 
their real substance? You knew all the time they were 
misrepresentations, and you looked right through them 
at the truth of the substance they were shadowing. So 


OR, GOD IN MAN. 


9 


we may look right through the shadow and see only 
Reality — God. But, Marion, until we know this we are 
in the shadow, and while we are in the shadow we believe 
the shadow. Thus the Divine is veiled from our view, 
for we can only see and recognize the Divine in all man- 
kind after having discovered it within ourselves.” 

“But, Aunt Mary, if we are unconscious of our true 
nature, what is it that is working us? We go on just the 
same, it seems to me.” 

“ My dear, it is like being asleep and dreaming, and 
in our dream life going on in strange, unsatisfactory 
ways; and not being guided by wisdom, nothing comes 
to the right conclusion. In our dream we are led by 
false reasoning, and so in our earth lives, when apart 
from a knowledge of God and of self, we are led by the 
subtleties of intellect, which imagines false gods. Intel- 
lect itself is one of the gods of the world; fame is an- 
other, and gold is another, — all false gods when consid- 
ered apart from Truth. But intellect as the servant of 
Truth is a good servant. To be famous for Love and 
Wisdom is a matter of rejoicing; and gold, as contained 
within the omipresent Good, is Good externalized. Now 
we will hasten to the conclusion of the matter, which is, 
that all are doing the best they can. When knowledge 
of God and self has come to one, he or she is sure to do 
right whichever way he may go; for one cannot be led 
wrong by the Spirit, and one is never consciously led by 
the Spirit except he walk no more after the flesh; for 
walking after the flesh is to be asleep or unconscious of 
Truth, — in which condition who can blame people for 
erratic proceedings or unreasonable actions? for they are 


10 


OUT OF LAW INTO GOSPEL; 


only acting out their dream life. They are doing the 
best they can, the best they know.” 

“Auntie,” said a very meek voice, quite unlike the 
usual tone, “have I been dreaming all my life?” 

“ It seems so, dear, and so you have been doing the 
best you could, the best you knew; but, my daughter, 
God has been with you always, though you have realized 
it not; and you have been ‘saved out of your distresses’ 
as much as possible by the omnipresence of the eternal 
Good.” 

“Dear Aunt Mary, I think I amTvaking,” she said. 

“God be praised, my child!” 

“One question more. Auntie, if I am not drawing too 
heavily upon your kindness.” 

“ Say on, dear.” 

“You said, ‘A knowledge of God and of self! What 
do you mean by a knowledge of self?"' 

“Marion, God is the self of all. To know that God 
is your supreme self is to realize your oneness with the 
Father, even as Jesus did.” 

“ I do not understand how God can be jnyself!' 

“I will tell you, Marion, how it seems to me; and by 
careful study of the subject, its reasonableness will grow 
upon you very convincingly. God is Spirit, Life, and 
not personality as the world interprets personality. IVe 
are no more personal than God, in our essentiality. We 
are God individualized ; and to be identified as individual 
we must manifest in form; or in other words, we are the 
forms and voices of God, who is embodied within his 
individualized ideas, which ive are. There is really only 
one Mind. There is only one true, reliable Intelli- 
gence, and we are so truly identified with it that it is 


OK, GOD IN MAN. 


I I 

seen to lie back of all we think and do, — thus our intel- 
ligent volition by which we will and do; and we are so 
at one with it, that we are it. We, as to our bodies, 
are formulations through Mind of the one divine Sub- 
stance, Origin, or Father. The sonship of the Father 
is humanity in its true estate. ‘I and my Father are 
one.’ Can you imagine the ocean with its countless 
waves? — and no wave can be identified separately, yet 
it is one wave of the ocean. Think, for a moment, of 
the sun with its countless millions of rays, each of which 
performs its own most important office, yet never sepa- 
rated from its source; for from its source itself is the 
projection. We are immersed in the all-pervading 
infinite Life, and if we coidd be for one brief moment 
separated from our parent Life, we should in that mo- 
ment cease to be ; and as a fleecy cloud somewhat ob- 
scures the brightness of the sun to our vision, so our 
earthly bodies veil the exceeding glory of the Father^ 
or life Principle, within. The Father is the still shining 
Glory, or Life. The son is the Life in operation, or the 
divine activity. We, as to the true operation of our 
divine nature, are both the Father and the son. We are 
also the Holy Spirit, the motherhood of God, — the 
brooding, enfolding love of the Absolute. Woman rep- 
resents love, the most celestial principle of the God- 
head; and as love is quick to see, to interpret, therefore 
she represents intuition. It is this phase of the life 
principle which is the warm, glowing, fervent, and in- 
deed working principle of all things. And in the very 
church where this is most ardently represented by its 
founder, woman literally obeys the injunction of Paul, 
that dear old bachelor (who had some very peculiar 


12 


OUT OF LAW INTO GOSPEL; 


notions about women): ‘Let your women keep silence 
in the churches, for it is not permitted them to speak; 
but they are commanded to be under obedience, as also 
saith the law. And if they will learn anything, let 
them ask their husbands at home; for it is a shame for 
woman to speak in church.’” 

“I wonder what he would have you and me do. 
Auntie, who have no husbands to instruct us?” 

“Paul was a brave, sincere man, and his memory is 
a living monument of the fearlessness of honest convic- 
tion; but I fancy he has learned many a truth since he 
laid aside the body, and would teach very differently at 
this day. It is fortunate that many understand this and 
are able to accept the truths he put forth, and see the 
rest as only a shadow. The church of which I speak, 
which I love dearly, — for its doctrines, if they were un- 
derstood, are the very spirit of the teachings of the 
Christ, — does not stipulate that woman shall keep silent 
because Paul so advised, but from an idea that as man 
represents wisdom and woman love, wisdom is the ex- 
pression of intelligence and love its meek follower, 
never remembering that love gives life and vitality to 
wisdom, which is wholly dependent upon it for all its 
working power. Swedenborg says that ‘ Divine love 
forms life as fire forms light, and the light of this love 
is intelligence, from which proceeds wisdom’; therefore 
wisdom depends wholly for its existence and activity 
upon love.” 

“ I do not see how the church can so misunderstand 
the truth. Auntie.” 

“It is because they are living in the cold, white light 
of their idea of wisdom; but it is a lifeless thing, and 


OR, GOD IN MAN. 


must SO remain until warmed into life by the activity of 
divine Love, as demonstrated by its members; then the 
church shall have discovered its heart, its throbbing life- 
blood. Pardon this digression from our subject, my 
dear, and let us return. There is nothing of God that 
we are not, in our true being. We have within us that 
guiding star of life, the Christ principle, which is divine 
consciousness. By this we have knowledge of the 
Father. Knowledge of the Father, then, is Christ-hood. 
The father principle is wisdom; the mother principle 
is love. The son is love and wisdom in operation. 
Do you see, Marion?” 

“Yes, Aunt Mary, I do see. What an expounder you 
are!” 

“Well, dear, I have long and earnestly considered 
this subject, and the Spirit has taught me, as he is now 
teaching you through me. Now, my child, I think you 
have quite enough food for reflection for the present. 
When you are inclined for more we will speak of it 
again.” 

“Thank you so much, dear Auntie; good night.” 

In her room, Marion sat down to think for herself. 
A spell of silence seemed to enfold her; it was as if she 
were asleep, yet she had never been so fully conscious 
in her life. 

Downstairs, Aunt Mary was silent also. The clear, 
spiritual perception of the one penetrated the newly 
awakened, longing soul of the other. Both were at the 
table of the Lord. The cup of one was running over, 
the other cup receiving its first conscious communion 
with its indwelling supply. 


14 


OUT OF LAW INTO GOSPEL; 


chaptp:r II. 

As thy days, so shall thy strength be. — Dent. 33 : 2 ^. 

When ready to go forth to her duties on the follow- 
ing day, Marion knelt at Aunt Mary’s side, and softly 
stroking her cheek, said: “Will you give me an armor 
for the day, Auntie?” 

“Yes, Marion, I will give you some thoughts to hold 
which will be your shield and buckler just to the extent 
of your ability to realize their truth. It is good to say 
with both heart and tongue, ‘ I live every moment in the 
omnipresent Good; I am folded in the everlasting man- 
tle of Love; I and my Father are one; thus I am lived 
and moved by him.’ ” 

Marion softly kissed the quiet hands and went away; 
not hurried, as was her wont, but calmly, quietly, as if 
already a measure of peace had come to her. Aunt 
- Mary understood, and smilingly murmured, “Peace be 
with thee, my child!” 

There are certain natures which seem to pass through 
rugged ways before finding their Canaan. The children 
of Israel symbolize this class. A certain letter of the law 
preserves their equilibrium, and sooner or later they 
work along their own individual line into the gospel, 
where they find the Christ in themselves. Intellectual 
dominion delays one long on this road; it is the subtlest 
of blind guides, for it pretends to be wise, to be learned, 
to be good judgment. It is a deceiver, and must be 


OR. GOD IN MAN. 


15 


shown up in its true light before it can be reduced to 
order. This had been Marion’s drawback, and only 
through oft-repeated embarrassments did she learn that 
self-derived intelligence is an unreliable guide. 

Aunt Mary sent her many loving thoughts as the 
day passed on, and at three in the afternoon she came 
in with a light step and smiling face. Having hung her 
garments in the hall, she drew an easy-chair directly in 
front of Aunt Mary, and waited, her face wreathed in 
smiles, to be questioned. 

“Well, dear, did your armor do its duty?” 

“Aunt Mary,” she replied, her voice full of feeling, 
“this has been the first real day of my life; I have had 
such unusual experiences! When I went into the office, 
little Joe had neglected to make things tidy, and in the 
old way I should have scolded; but I felt no irritation, 
was calm and quiet, and Joe was evidently impressed, 
for he lost no time in making amends. I was astonished 
at myself, but finally concluded that the statements of 
truth I had been whispering to myself all the way, had 
proven my armor against irritation. It was a very re- 
freshing experience, and made me strong for what came 
next. 

“About an hour after, I was walking up the street 
toward the post office, when in the distance I saw 
Wheeler of the Indepejideiit, bearing down upon me with 
anything but a kindly expression. I instantly tightened 
my armor, by saying to myself and to him: ‘You and I 
are folded in the mantle of Love.’ I had time to repeat 
the statement several times before he reached me. He 
came up and we faced each other; he must have seen 
peace in my eye, for his fierce expression changed, and 


i6 


OUT OF LAW INTO GOSPEL; 


he began to laugh. ‘-Miss Lindsey,’ said he, ‘ I was pre- 
pared to order pistols and coffee fpr two; but you do not 
look alarmed, or even guilty.’ I knew what the matter 
was, and invited him to go back to the office, where we 
soon settled our little misunderstanding. We had both 
engaged the same compositor, and she had come to me 
by mistake, when he had the first right. Of course ! 
offered to give her up, but he had so far forgotten 1 
anger that he would not accept my offer; so I am V 
gainer in many ways. I escaped a quarrel, gained 
warmer friendship, and best of all, discovered a panac 
for discord. Dear Auntie, I have reason to bless t 
day that made you my teacher. I never was so hap 
before, and all this blessed day has passed after t 
same fashion. Now, Auntie dear, give me another h 
son, will you, please?” 

“What shall it be about, Marion? Have you a 
questions to ask?” 

“Yes; I have been wondering why ministers do no 
preach this truth. I never hear anything like it from the 
pulpit.” 

“Yet it is taught from some pulpits, were you onl; 
there to hear it. Sometimes it is spoken boldly, some- 
times in disguise.” 

“How in disguise. Aunt Mary?” 

“ My dear, I think you must have discovered that 
many people are afraid to speak what they think, unless 
they are sure it will be accepted by their listeners; and 
ministers have congregations to please, and they are 
careful not to displease. Still it is often happening now- 
adays, that a man bursts his church-imposed limitations 
and boldly declares truth as it has been revealed to him; 


OR, GOD IN MAN. 


17 


and he as often finds the larger part of his people going 
ills way as the other way.” 

“And how did you happen to find this beautiful way, 
Auntie?” 

“Well, dear, you know before I came to live with 
your mother, when you were a child, I was for many 
years a bedridden invalid: I could not sit upright, and 
often could not move hand or foot. I did a great deal of 
-hinking. I believed for years that it was the will of 
God that I should suffer, and I tried to be resigned to 
my helpless state. Like the woman of whom we read 
imthe Scriptures, I spent all my living upon physicians, 
a.id grew no better, but rather worse, 

“One day a lady was reading to me from the Bible^ 
and in speaking of Christ’s healing, she remarked: “It 
seems strange that he does not heal nowadays as he used 
to do, since he declares that he is with us always, even 
unto the end of the world. Surely, he has the power to 
do all things now as then. You know he said. All power 
isrgiven unto me in heaven and earth.’ 

“After she went away, those words rang in my ears: 
'1 am with you alway;’ ‘All power is given unto me.’ 
When I closed m.y eyes I seemed to see them, and it was 
as if voices all around me were repeating them. Other 
passages came trooping into memory: ‘Whatsoever ye 
ask in my name it shall be given you.’ I asked myself, 
‘Can it be that God does not will me to be afflicted?’ 
Instantly came the statement, ‘God is Love.’ I asked, 
‘Can Love afflict?’ Reason declared to the contrary. 
Oh, I would be so glad to believe that God did not will 
my bojidage ! I said, ‘God is Love, and Love, even that of 
earthly parents, does not deliberately afflict its children.’ 


1 8 OUT OF LAW INTO GOSPEL; 

“I think I at once made up my mind that God did 
not want me to suffer. This deprived me of my resigna- 
tion, and then I was exceedingly rebellious. I said, ‘If 
God does not want me to suffer, and he is omnipotent, 
he can lift me out of it; I am going to ask him;’ and I 
did. How I prayed night and day! I said, ‘I will 
well.’ 

“Again my friend who started this train of thought, 
visited me, and I told her all about it. She was half 
frightened at my rebellion, and yet her heart was with 
me. She said: ‘Suppose as you pray, you try what you 
can do; put your foot out of the bed, or something; and 
another thing I have just thought of, — don’t you remem- 
ber we are told to believe we have what we are praying 
for, and we do have it? And now I think more about it, 
we are told — “According to your faith be it unto you.” 
Have you had any faith, Mary, do you think?’ 

“I was almost indignant at the questipn, and I ex- 
claimed vehemently, ‘Faith! of course I have. See 
here;’ and I thrust my hitherto helpless foot out of bed. 
I could have screamed with pain, but instead, put out the 
other foot.” 

“Oh, Auntie,” said Marion, with tears in her eyes, 
“how it must have hurt!” 

“It hurt, yes; but I had great strength given me from 
that hour. I daily compelled myself to move, and in 
less than a week had risen to a sitting posture. 

“I continued to say ‘God does not want me to be 
sick and in bondage’; and the pain would always go 
away when I began to realize that God is Love, and Love 
is comforting instead of cruel. 

“Well, Marion, I recovered, as you see; and not a scar 


OR, GOD IN MAN. 


19 


remains. Even my hands, which we4*e drawn out of 
shape, are straightened.” 

“Yes, Auntie, they are beautiful hands; I cannot con- 
ceive of their having been otherwise. What a wonderful 
experience you have had! But, Aunt Mary, how have you 
learned so many other things about God and yourself?” 

“I am not the only one, Marion, by any means, who 
has discovered the sublime truth of God’s perfect love 
and harmony, as truly manifested in us his children. 
Jesus Christ taught that we have only to look unto 
him and live; that is, we have only to learn the meaning 
of his words, which are Life, Health,.. and Peace. The 
finer, more transcendent meanings of his words have 
been nearly lost to the world; but they are coming forth 
again, clad in more celestial raiment, and many are lis- 
tening and being redeemed. When we are very still, and 
have laid aside all pride of intellect, we become like lit- 
tle children sitting at the feet of eternal Truth, and 
learning wisdom from Wisdom’s self.” 

“Can we all hear the voice. Auntie?” 

“All, my child; for the voice is the supreme self • 
within every human being. It is the indwelling Father.” 

“Aunt Mary, is.it not what is called ‘inspiration’?” 

“Yes, dear, I suppose it is,” 

“I always supposed none were inspired except the 
prophets,” said Marion. 

“I think that has been the prevailing idea; but you 
see from our standpoint of God as the divine center of 
each individual, each may become inspired according to 
his or her measure of realization of the force within. 
All truth is inspiration, no matter to whom or by whom 


20 


OUT OF LAW INTO GOSPEL; 


it is presented. God is no respecter of persons; all are 
himself in manifestation.” 

“Auntie, I have just discovered something: when lit- 
tle Lou Allerton came so near dying last summer, and 
the doctor gave her up, you said she would not die; and 
you remained there all night, I remember, and in the 
morning she was so well as to cry for her breakfast. Yes, 
and you would feed her, and frightened her mother into 
thinking you were going to kill her. Aunt Mary, you 
saved that child’s life — I know you did. People thought 
it was your wonderful nursing; I heard the doctor say so. 
What did you do. Aunt Mary?” 

“I just believed the truth about the child, Marion; 
that was all.” 

“Tell me, please. Auntie.” 

“Well, Marion, the truth of everyone is, God zvithhu 
If God is the truth within, who can defeat God? God is 
Life, not death.” 

“But people die, notwithstanding.” 

“Yes, they pass out of the body, because there is no 
one to tell the truth about God to them and of them.” 

“I do not understand. Aunt Mary.” 

“Marion, suppose you have a million of dollars, and 
you have not discovered it, and no one has discovered it 
for you; does it do you any good? Can you make use 
of it when neither yourself nor another knows about it?” 

“Certainly not,” said Marion. 

“Well, we each have something more than a million of 
dollars; we have God within, the principle of Life. The 
body is its manifestation. If we know ///^/ truth, we say 
‘Life is within me, not death’; and according to our faith 
is it unto us. I told the truth about little Lou, and my 


OR, GOD IN MAN. 


21 


true thoughts fell softly into her unconscious mind, and 
thus the truth reached her through me. In other words, 
God in me saw himself in her, and Life prevailed.” 

“That is very beautiful, Aunt Mary; and yet I do not 
more than half comprehend it, it is all so new.” 

“ It will come to your realization day by day as you 
meditate upon it. There are many ways by which we 
grow in the knowledge of the truth: by making a prac- 
tical application of it at every opportunity, as you did 
today; by meditating deeply upon it in the silence; and 
by teaching it to others. All these are wonderful means 
of growth, or unfoldment.” 

“Aunt Mary, you ought to be a preacher.” 

“ I am a preacher, dear. We are all preachers the 
moment we open our eyes to the truth. It is quite im- 
possible to withhold it from others; and every good, true 
word is the gospel of truth, whether it is spoken in the 
closet or upon the housetop.” 

“In the closet. Auntie?” 

“Yes, Marion, even there. Our thoughts are swift- 
winged messengers who fly to the uttermost parts of the 
earth. Let me illustrate: If you drop a pebble into the 
quiet lake, it will cause the waves to circle even to the 
shore; and natural scientists declare that the falling of 
that pebble causes everp drop of water upon the globe to 
move. And so our thoughts — for we are all of one 
mind — circle far and wide; and when we kiiozi' this, our 
knowledge gives an impetus to the thought we wish to 
send as a messenger of peace and healing, and it goes in 
swift circles, widening ever, and brooding over our world 
with its soft beneficence.” 


22 


OUT OF LAW INTO GOSPEL 


“How wonderful it is,” said Marion. “I shall be very 
careful to send only thoughts of truth hereafter.” 

“We have need to be, my dear. It is thus our grand, 
beautiful world shall come to know its God, the true God 
of all the earth.” 

Marion arose from her chair and paced to and fro 
thoughtfully. She was a noble woman, and in the new, 
soft, holy light shining in her gray eyes, was a prophecy 
of great power which should go far toward promoting 
the advent of Truth upon the earth. She must have 
vaguely felt it, for she said, looking down at her aunt with 
dreamy eyes: “Aunt Mary, you remember Jesus. Christ 
bade his disciples go preach the gospel to every crea- 
ture.” 

She stood a moment with such a lovely smile upon 
her face; and then dropping a soft kiss upon Auntie’s 
cheek, left the room in silence. 



OR, GOD IN MAN. 


23 


CHAPTER III. 

No man hath seen God at any time; the only begotten Son, which 
is in the bosom of the Father, he hath declared him . — John i : 18. 

As time passed, Marion wore her armor faithfully, and 
sowed good seed by the way. 

She had in her employ a young girl to whom she was 
greatly attached. Helen Noble was an orphan, and 
quite alone in the world, when Marion found her one 
day sitting in the public library, trying to read, but with 
a troubled look upon her face, telling of a heart ill at 
ease. Marion was waiting for a friend, and having noth- 
ing else to engage her attention, watched the troubled 
face curiously. The girl would occasionally start and 
look around as if expecting some one. After several 
disappointments the tears gathered in her eyes, and put- 
ting her book away she leaned against a window, appear- 
ing to look out upon the street. Marion could see her 
furtively wiping her tears away, and her heart melted in 
sympathy. Going up to her she softly touched her 
shoulder, saying instantly: “My dear, do not be star- 
tled; I am your friend, and want to comfort you.” A 
sob was her only reply. She waited a moment, then 
drew the unresisting girl into a retired corner, and put- 
ting her arm around her, drew the wet face to her 
shoulder, and waited until she was sufficiently recovered 
to speak. At length she said: “My child, when you are 
ready to tell me, I am ready to listen, and help if I can.” 


24 


OUT OF LAW INTO GOSPEL; 


“You are very good,” sobbed the girl; “I did not 
think I had a friend in all the world.” 

“Well, you have,” said Marion, “ and I am that friend; 
now tell me what it is all about.” 

It was by no means a new tale to which Marion lis- 
tened on the contrary, it is oft told. The girl was out of 
work, and suffering for the necessities of life. A lady 
whom she had met had promised to aid her in securing 
employment, and had appointed to meet her in the 
library; and here she had come for three days, waiting 
and hoping, until her courage failed; and thus Marion 
found her. She had indeed found a friend at last, and 
was comfortably provided for. Marion took her into 
the office, and there she had remained for two years; 
and so faithful and competent had she proven, that 
Marion was greatly attached to her, and often declared 
she could not see how she ever managed without her. 

Of course Marion’s new-found joy was confided to 
Helen, and she, too, tried the new way and found it 
good. 

Tonight Aunt Mary had promised them both a les- 
son, and they had seated themselves where they could 
look directly into her kind eyes, the better to receive her 
instruction. “Now, my dears, I am ready to answer any 
question you may have in mind; and as Helen is com- 
pany, she may begin.” 

“Marion tells me,” said Helen, “that God is not a 
‘person’; will you please explain how Intelligence can 
be without form, and how a formless being can create 
and control?” 

“Let me relate a dream. I fell asleep with my mind 
full of questionings, and dreamed I stood alone upon the 


OR, GOD IN MAN 


2S 


earth. I looked in vain for a single ooject; not a stone^ 
not a tree. I walked to and fro, and wondered. I 
looked above. Yes, there were clouds, and among the 
clouds I saw a face, and the eyes* were looking into mine. 
How glad I was to see that face, even though it were 
among the clouds! I called, ‘Come down here, will you 
not? I am all alone.’ A voice answered, ‘You are not 
alone.’ ‘I see no one,’ I said. ‘God is with you,’ said 
the voice. I answered, ‘I do not see him.’ ‘Would you 
see him?’ ‘(3h, yes!’ I cried eagerly. ‘Behold him, 
then.’ I looked, and slowly lofty mountains appeared 
in the distance, and somewhat nearer a shining sheet of 
water; trees and flowers sprang up around me, and a 
flock of sheep were feeding near; birds flew from tree 
to tree, singing sweetly; insects hummed joyfully among 
the sweet-scented flowers. I gazed and gazed. How 
wonderful! 

‘“Do you see God?’ said the voice. ‘I see a mar- 
velous landscape,’ said I. ‘It is God manifesting,’ said 
the voice. I saw that it spoke truth. None but God 
could so create; but something more I wanted. ‘I see 
what you mean,’ I said, ‘but I want to see God in form 
and hear his voice.’ ‘Look and listen,’ it said. I 
looked, and both near me and in the distance I saw 
men and women and little children, and heard them 
speak; and their faces were bright with intelligence, and 
their voices were loving and sweet. I turned my face 
to the clouds, and asked, ‘Are these the forms and 
voices of God?’ ‘They are,’ answered the voice. ‘But 
they are not God, are they?’ ‘All you see is God. God is 
everywhere.’ ‘But can I never see God as One, as above 
all else?’ ‘Can you see your soul? When you can you 


26 


OUT OF LAW INTO GOSPEL; 


will see the divine Essence.’ As it uttered these words 
a great whirlwind rushed upon me and all things, and 
when it had passed, the earth was bare of every living 
thing, and was as empty’ as I found it. I looked for the 
face, and it, too, was gone. I was so distressed that I 
awoke. Until morning I pondered upon that dream, and 
it became very clear to me that whatever we know of 
God is discovered to us by the Divine within us. 

“Think for a moment: could you understand and ap- 
preciate music if you had not its counterpart within you? 
Your idea of music meets its response somewhere in your 
environments; and so an understanding of God all may 
have, for he is the source of that knowledge and is the 
source and center of every human life; and as for the 
‘form of God,’ — as I saw in my dream, God has many 
forms. In all thmgs he is seen and heard, but his highest 
manifestation is humanity, which is the ‘ personality of 
God.’ Is it clear to 3^011, Helen?” 

“Yes’m, I understand, though it is all very new to me. 
I have often wondered how God could be everywhere 
and yet be a person with a form like a man.” 

“My dear, God is all-pervading Life, and that Life 
sustains all things. If we could for a single moment be 
separated from that Life we should cease to exist. And 
when we reflect that that Life is Love also, we seem very 
rich, do we not?” 

“Indeed we do,” answered both listeners. 

“ But, Aunt Mary, we do see a great deal that is not of 
love, but rather of hate; good will does not seem to 
manifest as much as ill wflll.” 

“It is only in the seeming, Marion. Lor example: we 
see a play acted upon the boards of the theater, and it is 


OR, GOD IN MAN. 


27 


SO like reality that it makes us cry, though all the time we 
very well know it is mere play. There is neither truth 
nor reality in it. It is just so with those who have not 
awakened to the one reality, the one truth. They are 
only actors upon the stage of their dream life, going 
through tragedy and farce, always seeking satisfaction 
and failing to find it; for whatever they do, be it farce or 
tragedy, it is all the same; it is only acting; it is not 
reality.” 

“But, Mrs. Warren,” said Helen, “it seems to me that 
such a doctrine deprives man of moral responsibility,” 

“Certainly; that is part of the whole. If a man should 
•murder a whole town in his sleep no blame could be at- 
tached to him.” 

“And if he be hanged for his murder,” said Marion, 
“what then?” 

“It is simply part of the dream; but, girls, it only 
takes a moment to wake to truth; and when that awal^en- 
ing once comes, there is no more delusion forever.” 

“And that awakening, Auntie?” 

“Is simply to know God, and Jesus Christ whom he 
has sent. Jesus Christ means the perfect manifestation 
and full consciousness of the Father: to know God is 
eternal life, and eternal life is liberation from earth- ^ 
bound ideas or delusion, knowing God as the supreme 
Self and Reality, and knowing that God and humanity 
are in essence one.” 

“It seems strange that mankind should be so bound 
by delusion; do you think it was always so. Auntie?” 

“I have been much perplexed about it, my dear, and 
my line of reasoning has brought me to a conclusion 
which seems to me to be true; yet it is solely my own 


28 


OUT OF LAW INTO GOSPEL; 


conclusion, and to become true to another must find a re- 
sponse within his own intelligence.” 

“Will you tell us what your line of reasoning has 
brought to you?” asked Helen. “I am sure it cannot be 
far from the truth.” 

“Thank you, Helen. All intelligence is of God, and 
if my conclusions are not true they will fall of their own 
conceit. Yes, I will give you the benefit of my thoughts 
upon this subject. Swedenborg tells of a dispensation or 
era called the “golden age.” I understand that these 
people were in a state of innocence from good, of which 
gold is the symbol; for as gold is absolutely pure, so good 
in its innocence, ignorant of anything unlike itself, is- 
purity itself. Up to this time the race was in its infancy, 
and thus open to the sphere of innocence such as infancy 
enjoys; and while they grew in stature they still retained 
the innocence of perfect goodness, since they knew noth- 
ing else, and were led unquestioningly by the divine 
Spirit. 

“In this condition they were divinely natural; but 
while they manifested divine goodness they did not 
manifest divine wisdom, which must be united to divine 
goodness before it can become the full stature of the di- 
vine man, or God manifest in truth. They were possessed 
of all Godlikeness potentially, but had not as yet devel- 
oped the faculty of reasoning from the standpoint of in- 
dividuality, being thus far unquestioningly obedient to 
the leading of the Spirit, knowing only good, and thus in 
childlike innocence and freedom. For the full manifesta- 
tion of their Godlikeness it was essential that they unite 
the wisdom to the love of God; and in order to accom- 
plish this union they must learn to reason from the Di- 


OR, GOD IN MAN. 


29 


vine within them, abiding in individual judgment, which 
in its essence is divine. 

“As these latent faculties began to unfold, the senses, 
the external, which until now had been simply obedient 
to Spirit, began to take to themselves importance. The 
intellect, which is upon the sense plane, claimed a conceit 
of its own, and a plane of self-will was formed, a mind 
apart from God, a seeming power apart from God. The 
/of the mortal, or man of the senses, claimed dominion. 
This was a state of delusion, being contrary to divine 
order, and is termed by Swedenborg, ‘phantasy.’ We 
might term it a species of insanity, which is the domi- 
nance of one idea over all others; and this idea which 
took entire possession of these once innocent, childlike 
beings, being entirely false, produced what seems a spir- 
itual blindness; thus their insanity consisted in the do- 
minion of self-love, which was the way they chose to walk 
apart from the real way of truth. 

“We have this symbolized in the story of Eden, which 
was the race in its primitive innocence; the tree of life 
its essential Godhood, the ‘tree of the knowledge of good 
and evil its faculty for reasoning, and thereby discrimina- 
tion and freedom of choice. The Lord is the divine Ego 
or the soul center of every human being. Adam repre- 
sents the race, of which Eve is the love principle. The 
serpent represents the sensual or sense plane.” 

“Aunt Mary, please explain those two last statements 
about Eve and the serpent.” 

“Wherever woman is spoken of in the Scriptures 
Love is meant, either in its truth or in its perversion. 
Adam being a race of people. Eve here represents the 
pure and innocent love or inclination (for inclination or 


30 


OUT OF LAW INTO GOSPEL; 


motive is from love) of the race in its infancy, now per- 
verted into becoming the love of the senses, inasmuch as 
she is represented in the^effort of enticing Adam or the 
race by sensual allurements to what is forbidden by the 
divine nature. This dominion of the sense plane, which 
is divine Love shadowed by false reasonings and thus 
‘inverted’ (but never harmed or distorted), maybe said 
to have thrown the mantle of delusion over the integrity 
of the race and uncovered to the senses what seemed a 
better way, but which has from that day to this proven a 
delusion and a snare. This is what is signified by the 
pair being clothed: their nakedness or innocence was 
hidden under a mantle of delusion. But notwithstanding 
this covering of error, the truth of the Good has always 
remained in its innocence and its purity. 

“The conceit of the senses is represented oy the ser- 
pent; for as the serpent crawls upon the ground, so the 
senses are the lowest plane of thought. When under the 
dominion of goodness and truth, they are divinely nat- 
ural and performing important spiritual uses; but when 
exercising dominion, having no judgment to guide them, 
they act foolishly and falsely at every turn. 

“So the serpent, the sensual principle, is said to have 
tempted (shadowed) the pure and childlike love of the 
race; and Eden, the sacred garden of the Lord, closed its 
gates of innocence; and man walked in ways of his own 
choosing, the end whereof is death. As soon as the race 
began to go the way of the serpent — the senses — all its 
conditions changed. All things were seen in the lurid 
light of ‘phantasy.’ Now it called God angry and venge- 
ful, because delusion was over all and cast a distorted 
shadow opposite the true God, and they saw the shadow 


OR, GOD IN MAN. 


31 


and called it God. All down the ages the true God has 
been shining on just the same, seeing nothing unlike his 
own perfect being, his innocence and wisdom and power. 
To return to him- is to be saved from delusion forever. 

“There is yet another illustration of this same situa- 
tion, given in our Lord’s parable of the prodigal son. 
From his state of innocence and security, he, demanding 
of his father his patrimony (all divine possibilities), went 
in ways of his own choosing. As he went on independ- 
ently (as it seemed to him) of his father’s aid, one by one 
his divine faculties became veiled from his sight and their 
distorted shadows were seen by him to be the truth of 
his conditions. He at last found that he could no longer 
live in these shadows; his soul cried out for living bread; 
he was starving. Thus he was led out of the shadow into 
the light by the returning consciousness of his divine in- 
heritance. “It is very significant of the fact that we are 
in eternal freedom of choice, that the father let him go 
without objection and also return of his own free will. 

“Now, my dears, I have but little more to say upon 
this subject; I feel that I am right. If evil is a delusion^ 
which it certainly is if God^ — Good — is omnipresent, 
leaving no room for aught else, and if God is the essen- 
tial self of every being, there must have been a time when 
the race was innocent of all knowledge except its own 
essential Good. I feel sure the time is rapidly approach- 
ing when ‘the knowledge of the Lord (divine Truth) 
shall cover the earth as the waters cover the sea.’ ” 

“Auntie, cannot we do something to hasten that day?” 
asked Marion. 

“We can do all the time, my child. Every time we 
hear a statement of the senses uttered, we can deny it in 


32 


OUT OF LAW INTO GOSPEL; 


our thought and affirm the truth; and do you not see 
that will keep us pretty busy?” asked Mrs. Warren, with 
an arch smile. 

“I should say so, indeed; we hear stories told of the 
dominion of the senses everywhere we go. It is the 
chosen topic of conversation,” said Marion. 

“Well, we must leave no weak places in our armor, 
that we may be always ready to see the truth for our- 
selves and for mankind. Now, my girls, leave me alone, 
and go you and meditate upon what you have heard.” 

They kissed her with loving gratitude, and each went 
to seek in the silence of her own heart the verification of 
all Truth. 


OR, GOD IN MAN. 




30 


CHAPTER IV. 

Then Jesus answered and said unto her, O woman, great is thy 
faith: be it unto thee even as thou wilt. — Matt, : 28 . 

Some weeks had passed since the conversation re- 
corded in the preceding chapter, and our two young 
friends eagerly improved every opportunity of putting 
into practice the wonderful yet simple lessons of truth 
they had received from Aunt Mary. It seemed to Ma- 
rion as if the fingers of Omnipotence touched all her 
affairs, they ran so smoothly, where friction had before 
been of such frequent occurrence; and daily she and 
Helen spoke together of it, and rejoiced with each other 
and gave thanks to the supreme Love and Wisdom 
which was so evidently teaching them every step of the 
way. They had been too much engaged with office du- 
ties to get a spare hour wherein to receive another of 
their much-prized lessons; but at length a lull occurred, 
and they hastened home with happy anticipations of a 
new accession of spiritual unfoldment. Aunt Mary was 
ready, of course; for none so happy as she in doing the 
Master’s work. 

“Oh, I am so glad of this precious hour!” sighed 
Marion, contentedly nestling amid the cushions of an 
easy-chair. 

Mrs. Warren said: “I am ready, girls; what shall we 
talk about today?” 

“Helen and I are anxious to know something about 


34 


OUT OF LAW INTO GOSPEL; 


healing the sick/' answered Marion. “You were healed 
by using the word of truth instead of medicine, you told 
me.” 

“Yes, as I told you, I tried physicians and their rem- 
edies for nine weary years; and long after they pro- 
nounced my case hopeless, I was healed by the healing 
principle of the Christ, — the word of Truth.” 

“Can others heal as Jesus Christ did, Aunt Mary?” 

“Certainly, if they have his knowledge of the truth 
about God and his relation to humanity.” 

“Will you explain your meaning, please?” asked 
Helen. 

“In the first place, Jesus Christ knew the claim of 
sickness to be a false claim; that it is not a real condi- 
tion; that the real condition is perfect health, perfect 
harmony.” 

“But the people said thty were sick, and they must 
have seemed so or they would not have thought so,” said 
Helen. 

“That is true, my dear; they seemed so and they 
thought so, and to their comprehension they were so. 
But where Jesus saw truly they did not, for their belief 
in appearances veiled their true sight so that they were 
as people in a dream, and they were in a dream; still 
they suffered amid their delusions, and Jesus relieved 
their sufferings. Do you not remember what I told you 
about little Lou Allerton, Marion?” 

“Yes; you said God in you saw himself in her, and 
Life prevailed; but I wish you would make it still 
clearer, if you please.” 

“ I will try. The truth which Jesus knew and exem- 
plified was, that as he and the Father are one, so all 


OR, GOD IN MAN. 


35 


mankind and the Father are one. He knew that all 
the men and women with whom he was brought in con- 
tact were as much the sons and daughters of God as 
he was; but he also saw that they neither recognized 
his sonship nor their own. They were like the prodigal, 
eating husks, and had not ‘come to themselves.’ He 
loved and pitied them, and he tried so often to open 
the eyes of their understanding, but they were not ready 
to see; thus they could not understand, except the few; 
so he did all he could, and healed their infirmities; and 
this is the way he healed, as it seems to me. He knew 
that they, being the sons of God and one with him, 
dwelt eternally in omnipresent Good. Omnipresent 
good is omnipresent health. You can see that must be 
so; and thus he knew that they, the real men and women, 
were whole and harmonious, just as God the Father is, 
for they being one with God, their divine Center and 
[fife, could be no other way, in truth, than like him. He 
also knew that all things are conceived in thought, and 
as those people were not acting out their intrinsically 
perfect nature, they must be in mental disorder, thinking 
untrue thoughts, and thus projecting untrue conditions. 
You know how an untrue or vicious thought persistently 
held will grow and enlarge until the person holding it 
seems the embodiment of his thought. All diseases are 
caused by a wrong mental attitude. Many, very many, 
diseases are caused by fear, — fear of contagion, fear of 
failure, fear of sin. Who does not know that the heart- 
ache is said to kill people? and what causes heartache 
but wrong thoughts, worries, anxieties, fears, etc.? All 
these are false conditions, and if false, then unreal. No 
one realizing his oneness with the Father, the omnipres- 


36 


OUT OF LAW INTO GOSPEL; 


ent Good in whom he lives, moves, and has his being, — 
I say realizing this , — can be sick, or anxious, or fearful, or 
worried. 

“Now Jesus knew and realized this truth as no other 
ever has, and thus he perfectly manifested the Divine, 
and was called truly the ‘Son of God,’ knowing his di- 
vine nature, and realizing to the , full that the center 
and source of his and all being is the Father; and he 
looked straight into the face of everyone and saw God 
in each, and sent his true, healing thoughts right into 
the nest of lies and scattered and dissolved them in- 
stantly. Now, when you stop to consider that there is 
only one mind, you will see that all true thoughts are 
reflected upon its mirror-like surface by the invincible 
Spirit of Truth, and thus all mankind are connected 
through this universal mind into one great whole. 
Whatever touches this mind in one place is liable to 
traverse its length and breadth, for it is an ocean of 
infinity; thus the mind that was in Jesus Christ, which 
represents a clear and pure channel of divine opera- 
tion, sent its waves of thought circling far and wide, and 
touching every spot rendered obscure by the false rea- 
soning of the unregenerate nature, and healing every 
disease.” 

“What do you mean by the ‘unregenerate nature’?” 
asked Helen. 

“The unregenerate nature is the dominion of the 
senses. Paul speaks of it as the ‘ carnal mind,’ and says 
it ‘is not subject to the law of God, neither indeed can 
be.’ I think Paul is mistaken in saying that it cannot 
be subject to the law of God, although he may have 
meant that when it should have become subject to God’s 


OR, GOD IN MAN. 


37 


law it would no more be carnal, and that is true. Swe- 
denborg speaks of it as the ‘natural man.’ It is the 
human intellect and the human will which are the exter- 
nal symbols of Godlike intelligence and the divine will, 
and which are rightly ‘servants’ instead of ‘masters.’ 

“The student of Truth soon learns to make them 
know their place, and thus they become good and useful 
instruments of the Spirit. It is the unregenerate intellect 
and will which keep all mankind from the kingdom of 
God, or in other words, obscures their vision and keeps 
out the light of Omniscience; and man walks in darkness 
and knows not that the kingdom of heaven is at hand, — 
yea, even at the very doors. When he lets fall the cur- 
tain of his world-derived intelligence and becomes as a 
‘ little child,’ the light bursts in upon him and he sees 
that he is a ‘son of God,’ and inseparable from the omnis- 
cient Good.” 

“It is a wonderful doctrine,” said Marion, “and fills 
me full of satisfaction.” 

“ And so it is with me,” said Helen. “I seem to have 
but just begun to really think.” 

“Auntie, I wish I could spread this blessed truth,” 
said Marion, wistfully. “Cannot I do something now?” 

“My dear child, are you not doing all the time?” 

“ Yes, in a way; but it seems so very little.” 

“You may not know how much it is, Marion. You 
are unfolding under the processes of Spirit and prepar- 
ing for future work; no doubt you are doing all you 
ought to do. We are led every step of the way if we 
are meek enough to admit of the leading.” 

“I shall do something by and by,” said Marion; “I 
shall preach this wondrous gospel. I’m determined. I 


38 OUT OF LAW INTO GOSPEL; 

feel very much like shouting it from the housetop al- 
ready/’ 

“I am glad to see you so ardent, my dear; but many 
things remain to be accomplished in the closet first. It 
is a sacred mission to be the bearer of truth, and one’s 
feet must be well shod with the preparation of the gos- 
pel before undertaking to dispense the ‘glad tidings of 
great joy which shall be to all people.’” 

“In regard to ‘healing,’ Aunt Mary, you think, do you 
not, that all people ought to be able to keep their own 
bodies in a healthful condition?” 

“Yes, and this will eventually be the case, I am sure. 
It is all in the order of mind, you know; but all must 
seek first the kingdom of God before the gospel law will 
work for them.” 

“Still, Auntie, we see many people who seem quite 
upon the material plane who are strong and well, and 
seem quite happy in their worldly pleasures. Can you 
account for that?” 

“I will tell you how it seems to me. It is the work- 
ing of Principle. Whatever line you closely follow with- 
out deviation you identify yourself with; you embody 
your thought; you and your ideas are one and harmo- 
nious. Now if you choose a line of worldliness, no mat- 
ter what it is, and all your thoughts and inclinations are 
immersed in it, your conditions will be harmonious and 
satisfactory on that plane ; for as your aspirations are 
identical with that plane, and you are totally oblivious 
of spiritual needs, your conditions harmonize with your 
ideas. In other words, you are not mixing your condi- 
tions with ideas of both good and evil. People living 
this way are generally healthy and prosperous; they are 


OR, GOD IN MAN. 


39 


as content and happy as one is in a pleasant dream; 
their life is, however, a delusion, for they are uncon- 
scious of the truth of their being; and that truth is all the 
reality there is. Now, take a person who believes as I 
used to, that we are born in sin; that there is no good 
thing in us; even though we try to be good evil is present 
with us; we are afraid of the wrath of God; and even 
though we are conscientious (as we say) along all lines, 
we constantly condemn ourselves because we do no bet- 
ter, and consider ourselves as unworthy the least of our 
blessings. We believe that God is far from us and that 
we must beseech him for favor, even to the extent of 
shouting out ouf petitions, as many do. 

“ I remember when I first united with the church, I 
was very zealous, but withal rather practical. Our pas- 
tor, one evening at prayer meeting, called out, ‘Sister 
Mary, will you pray with us?’ I was ready for my duty, 
and so lifted up my voice and asked the Father for a few 
needed blessings, and quietly pronounced my amen. I 
have never forgotten how small and crushed I felt when 
Brother C. called out, in tones that said as plain as 
day, ‘That is not the kind of praying I want’ — ‘Mrs. C., 
will you pray?’ 

“ Mrs. C. was his wife, and could petition quite after 
his own heart. They were good people and full of zeal, 
and their way of demonstration was in the endeavor to 
compel God by importunity to give them what they 
were already the recipients of, could their eyes have 
been opened to see the truth. Now, these good people 
who are trying to serve God and at the same time be- 
lieve they are at the mercy of an evil power or person 
whom they call the devil, are the class who are believing 


40 


OUT OF LAW INTO GOSPEL; 


at cross-purposes, and according to their belief is it unto 
them. They are sick because they believe they are suf- 
fering according to the divine will. (Just think of infi- 
nite Harmony and Love and Peace wishing and decree- 
ing people to be sick!) And because they think it is God’s 
will they should be poor, poverty comes according to 
their belief; and because they believe they are sinners, 
they constantly demonstrate their belief by doing things 
which seem to them and to others to be sinful. Do you 
not see, girls, what a mixed condition they bring upon 
themselves?” 

“Yes, indeed,” answered both. “And I should think 
they would see for themselves,” said Helen. 

“They are beginning to see, Helen. The mighty 
Spirit of Truth is making its glorious pathway through- 
out the world. It is coming in the clouds of heaven 
with great power and glory, which means that the veil 
between man and his heaven or harmony is being pene- 
trated by the truth represented in the Christ. As fast 
as people discover the truth about God, their condi- 
tions will demonstrate their belief. God is the all-Good, 
Life, health, strength, support, and defense of mankind, 
and to comprehend this is to manifest all these condi- 
tions. 

“To believe that God is Life — nay, to absolutely 
realize this truth, and to know that we are one great 
whole, and that the divine P.ssence permeates the entire 
universe — is to be oblivious to death or decay. To be- 
lieve in death and decay is to believe in failure of life; 
and as prosperity belongs to true, harmonious life, that 
belief brings failure to pass not only in affairs of busi- 
ness but in affairs of the heart, such as failure of friends 


OR, GOD IN MAN. 


41 


and death of those ties dearest to us; for death means 
failure of life; for life is eternal, as God is eternal.” 

“But, Aunt M^ry, people die.” 

"'People do not die, Marion. The body, which is not 
the man, but only an emanation of his thought, is some- 
times laid aside, just as we would lay aside an old dress 
for which we have no further use; and it is pitiful that 
this simple process should be such a nightmare to the 
world. But the body need not be laid aside when the 
truth is known that man is master of all conditions. 

“Did not God create man for dominion over all 
tlihigs? Who, then, shall take from him his body unless 
he choose to give it up? That body is his, exchtsively ; it 
is not God’s apart from man’s, for man and God are one; 
and God’s will and man’s regenerated will are one. 
When all mankind know the truth about God and them- 
selves, God and his manifestations will be clearly seen to 
be one; and this is harmony, heaven; and this is all the 
heaven there is; and all the hell there is, is apartness from 
God, which is not heaven, but hell. And this apartness 
is only in belief; for no man, however vile he may seem 
to be, is for a moment apart from God; if he were, he 
would then and there cease to exist, just as a ray shut off 
from the sun would go out forever. God is the life of all 
men and things. Even the stone inhales the omnipresent 
Life which is God. 

“Now all this glorious Life includes health. How 
can one for a moment conceive the life that is God as 
being a sickly life or a weak life? Look at the rock and 
the mountain. Are they sickly or weak? Do the trees 
of the forest look as if they knew of suffering? Look 
everywhere. Is there want? Do the beasts and birds 


42 


OUT OF LAW INTO GOSPEL; 


and fishes and insects go hungry or unclothed? You 
remember the old song, ‘Here every prospect pleases? 
and only man is vile.’ The author had an inkling of 
the omnipresent Good and Life and Truth that is recog- 
nized by all but man, who, if he only knew it, is really 
owner of the worlds, and is clothed upon with immortal- 
ity. ‘ Ye are the sorts of God,' said the voice of Truth? 
‘and if sons, then heirs! Do you see, my girls?” 

“Oh, Aunt Mary,” said Marion, with glistening eyes, 
“I see; I do see! Oh, I am almost too full to breathe, of 
this wonderful revelation! How good it is to know the 
truth!” 

“ ‘ For it shall make you free,’ ” said Helen. 

“Just one question more before you close this lesson, 
please. What do you mean by the ‘gospel law’?” 

“I mean the law taught by Jesus Christ. Two codes 
of law have been given to the people of the (so-called) 
Christian world, — viz., the law of Moses, or the letter, 
and the law of Christ, or the gospel. The law of Moses 
was a law of restrictions whereby the people were 
led through material conditions. To wake out of these 
conditions is to find within us the kingdom of heaven. 
There the mind which was in Christ rules, and its rule 
consists of perfect freedom from all limitations. Instead 
of an eye for an eye, it is the perfect law of love. 

“This is true freedom, — where there is no death, or de- 
cay, or failure, or sickness, or want, or sorrow, or discord. 
This is freedom from fear, ‘which hath torment’; and to 
be free from fear is to be free indeed. Where all is seen 
as good, there is nothing to hate; thus love has perfect 
freedom to spend its sweetness on all people and things. 
This is the freedom of the gospel of Jesus Christ.” 


CHAPTER V. 

For as he thinketh in his heart, so is he. — Prov. 2j :y. 

Another twilight, and the three were seated for a fifth 
lesson in the “science of life.” 

Helen opened the conversation by asking Mrs. War- 
ren to explain a statement made in the preceding les- 
son, that “the body is the emanation of mind.” 

“Mind,” said Mrs. Warren, “is universal. In Bliaga- 
vad Gita, an Eastern bible, we read that it is the oper- 
ating principle of the Supreme Being. These ancient 
writings, taken from the Vedas, date five thousand years 
back, and they are conceded by modern philosophers to 
be quite as authentic as any scripture. Here God is 
represented as both individual and universal. God as 
individual is the still shining glory of the Absolute, and 
God as universal is the Divine in operation. All things, 
are duality in oneness after this divine pattern, as soul 
and body. The still glory and all seeing and all know- 
ing of the Infinite is the highest phase of Deity, as the 
soul is higher or more interior than the body. 

“We say God is not ‘personal,’ by which we mean 
that he is not manifest in form as we conceive of form 
or expression. This I believe to be true; yet in a much 
higher and more universal sense God has form and 
forms, for all humanity as well as all nature is the em- 
bodiment or expression of Divinity. 

“Now, as to these forms of God being emanations of 


44 


OUT OF LAW INTO GOSPEL; 


thought, the one mind is the only and the eternal prin- 
ciple of action. The divine intensity called the Abso- 
lute performs all things through the medium of mind. 
There seems to be a human mind, or minds, but they 
each are the individual appropriation of the one mind. 
This mind is as a mirror, reflecting that which is brought 
to bear upon it. If it is still enough to hear the voice 
of God, it then gives forth the divine reflection, and this 
has the appearance of life, health, and beauty. If this 
mind is never quiet, it gives broken and distorted reflec- 
tions which represent many seemings, but no real thing; 
therefore the conditions of the body are mixed, uncer- 
tain, changeable, and unsatisfactory. All you can say of 
them is that they are totally unreal. Perhaps it may 
be difficult for you to understand this; but it is a univer- 
sal truth that human bodies as well as trees and stones 
are the aura of mind, just as we see in the atmosphere 
the aura of sun, moon, and stars. Mind is the reflective 
power, and speaks its impressions into form, and we see 
bodies and trees and stones. 

“You may ask why we see deformed and unsightly 
bodies if they emanate from the one mind? You must 
remember that mind is the operating principle, not the 
operator. Mind is an instrument through or by which 
all things are revealed. Mind reveals the thoughts of 
God, and when this is accomplished all its manifesta- 
tions are representatives of truth and righteousness. 
When mind reveals the thoughts of the world or of 
sense, its productions are upon the plane of change and 
decay, after the fashion of external things. 

“ By this you may see that man, in whom the Divine 
is incarnate, has the power to use this mind as he will. 


OR, GOD IN MAN. 


45 


He can make it show forth in his body and his environ- 
ments, manifestations of truth and righteousness, or 
manifestations of change and failure and decay. If he 
holds that portion of this one mind which is personal 
to himself, still, quite still, he will hear the voice of God, 
and that divine impression will manifest in him and his 
world. If, on the contrary, he listens only to the voice 
of the world, which is the voice of sense and time and 
change and failure, and gain and profit and loss, his af- 
fairs as well as his body will show the marks of this 
changing, unsatisfactory state of mind. God is the Life 
and center of every being and every thing. All things 
in nature are obedient to the voice of God, except man. 
God has not yet shown as clearly and gloriously through 
man, under the present impulse of material ideas, as 
through nature. The veil of the carnal or world’s ideas 
has been between God — the true God — and the real 
consciousness of man. It is through this veil humanity 
has been looking, and thus from an unreal standpoint 
unsightly things have been presented to view, which tell 
of the world’s ideas, but not of God’s ideas. 

‘‘You must see that God’s ideas are without a fla\v; 
not so unregenerate man’s. The true man is the man 
of God, he who has discovered his birthright and con- 
sciously appropriated it. The true selfhood of man 
is his divine selfhood, — the God within him, aside from 
which he is a mere myth or phantom. This is known to 
man only when the veil of carnal ideas is rent from be- 
fore his sight; and as he then sees God he also sees him- 
self, for God is the essence of humanity. 

“A thought mirrored upon the mind cannot be sup- 
pressed. Its workings may be silent, but none the less 


46 


OUT OF LAW INTO GOSPEL; 


potent. Its projections take form in silence, but none 
the less effectually. True thoughts make pure blood 
and sound, wholesome, beautiful bodies. Man is, in ap- 
pearance, according to his thought. If he be true to 
himself he is manifesting divinity; if he be false to him- 
self he is manifesting deformity. I have the faith to 
believe that in the near future mankind will manifest a 
very much higher and more noble phase of thought than 
at the present day. 

“As soon as we are open to see God as our supreme 
center, we shall recognize him in all people and things. 
It is said by some of the thinkers of today that all peo- 
ple whom we meet are manifestations of our own ideas, 
which I think is true.” 

“How can that be. Auntie?” 

“I will explain. You have millions of ideas; they 
comprise your world of thought, which, then, is peopled 
by your ideas. Some of them are beautiful and good, 
others deformed and ugly. You may, in your world 
outside of your thoughts., be associated with one whom 
you call selfish, who seems to manifest such a spirit to 
a marked degree. Now, if you examine yourself very 
closely, you will find a hidden selfishness within your 
mind which this outwardly selfish woman represents, and 
very likely your own fault may be much harder to over- 
come than hers, from its hidden nature. If this out- 
wardly selfish person has uncovered to you your hidden 
fault, she has been to you a blessing. 

/ “Again, you may see a person with a crooked spine 
that is pitiful in its deformity, and it may show you, if 
you will see it, that a much more deplorable crookedness 
abides hidden in some recess of your mind which needs 


OR, GOD IN MAN. 


47 


straightening, for it is holding you in more direful bond- 
age than any mere external crookedness. You call a 
person ‘a thief’; do they not represent some idea of 
your own? Let us see. 

“Have you not sometimes harshly criticised another, 
and thus deprived him in some degree of the good will 
and appreciation of the person to whom you are talking? 
and is not this a thieving idea? Have you not at some 
time claimed for yourself a monopoly of something you 
very much enjoyed, when by so doing you were de- 
priving another of the same pleasure? 

“For example: a lady who very much wished for a 
quiet nook in which to think and write, selected the 
most beautiful and attractive, as well as retired, spot in 
a public park. It was an artificial waterfall gushing 
down over rocks, and making such pleasant music that 
she seemed to gain both rest and inspiration; and so she 
often visited it, and within her mind called it her ‘nook.’ 

“On one particular day, when she was engaged in 
some very profound thinking, she sought her favorite 
‘nook.’ Contentedly occupying her position beneath the 
shade of widespreading shrubbery, she was having every- 
thing just to her taste, when a group of happy, noisy 
children appeared, and quite surrounded the pretty spot. 
Her first impulse was one of extreme annoyance; but at 
once there flashed upon her mind the truth of equal 
rights and privileges, and she hastily withdrew from her 
mental attitude of monopoly, and remembered the free- 
dom of all creatures and things. 

“You can see that many might not have been open to 
this truth, and thus in mind they would have been depriv- 
ing others of their rights; thus they would have enter- 


48 


OUT OF LAW INTO GOSPEL; 


tained a thieving idea; and the person who comes into 
our environments, failing to respect others’ rights, and is 
called a thief, is a reflection of our own idea held at some 
time, and perhaps unconsciously. You say again, ‘That 
person ought to be hanged;’ thus the ‘murderer’ is a 
reflection of your own idea. You have many happy and 
free and beautiful ideas, and so you see more happy and 
free and beautiful people than otherwise, since your true, 
noble ideas predominate. Do you understand me, girls?” 

“Oh, yes, we do,” they both cried. 

“Then, Mrs. Warren, if we keep our thoughts in the 
right channel, it is easy to see that our bodies will 
respond, and the people with whom we come in contact 
will be harmonious,” said Helen. 

“Yes, the ever-renewing power of correct thought is a 
sure antidote for all the seeming wrong we see around 
us. In Edward Stanton’s ‘Dreams of the Dead’ we 
read, that ‘in the eternal thought there can be no dis- 
cords of sin or disease. Each individual manifestation, 
through cognizance of its spiritual self, can control the 
physical atoms of its body by its own will. If the per- 
sonal mind holds a belief in health, youth, and purity, 
the outward form will respond. Sin and disease are dis- 
cords in the orchestra of nature. Health of body, mind, 
and soul are the true harmonies. 

“ ‘Place no false belief in drugs,’ says he. ‘'Hold the 
thought of health and moral beauty, and as your mind is, 
so shall be your body. By a knowledge of the fact that 
mind can create its own, we may always mold the atoms 
of bodily force to our wish. The first requisite, however, 
is to recognize the existence of the spiritual soul, and to 
know that the personal ego is not the servant of matter. 


OR, GOD IN MAN. 


49 


but that it is master of all the million life cells consti- 
tuting the earthly body.’ ” 

“What does he mean by the ‘personal ego,’ Auntie?” 

“The personal ego is the Divine incarnate in man, — 
God in the flesh; the translator of the Hindu scriptures 
calls it the ‘ Lord of the body.’ It is the divine Being 
personified in man. While God is universal, omnipres- 
ent, he has yet a personal presence and identity in each 
individual. This is the personal ego. Nor is his pres- 
ence confined to humanity alone, for every animal, tree, 
flower, bird, fish, and stone is sentient with the life and 
intelligence which is God.” 

“And yet,” murmured Helen, ''what is he, the Al- 
mighty God? After all, I do not know him. Can you 
not help me to know him better, dear friend?” she con- 
tinued, her eyes humid with wistful longing. “ I know 
him, yet I know him not.” 

“ Dear Helen,” answered her teacher, “ I can but 
repeat what I have already told you. How shall we 
know the eternal God? By finding him within our own 
being. He is the supreme self of all men and things, — 
the self of the angel, the tree, the worm. ‘It is such a 
mystery,’ we say; how can we realize it? The knowledge 
of all things, the answer to every question, is within every 
soul, where divine intelligence reigns, hi truth there is 
no mystery. This divine principle is, was, and zvill be 
forever. It is our true selfhood. With perfect oneness 
of thought we may say, as did Jesus, ‘I and my Father 
are one.’ Thus speaking, with thought intent and heart 
pure and eye single, the veil of externality falls from 
before our vision and we behold all humanity folded in 
the one supreme Self, and from us, his true sons and 



■f > 

if*. 

<; • 
JT'.' 

I ' 


1 ?' 

I--, 

S--.' 


50 OUT OF LAW INTO GOSPEL; 

daughters, proceed the operations of supreme intelli- 
gence and love. The pure motive carried within the 
heart and put into daily manifestation, which is stead- 
fastness to principle in all things, will finally cause the 
veil to fall from every window of the soul, and when this 
happens the whole being becomes luminous with the 
supreme intelligence of whom and what we are; verily, 
we are tVs^://. We are this light, we are this being, and, 
knowing this, we have found God. Our God has many 
names, and though we call him by them, one by one, as 
suits our states of thinking, still we have within our own 
heart a name unspoken, our own name, our own special 
possession, which is found within the profoundest depths 
of our being, and, as the heart’s own language, it must 
forever remain unspoken; but by it we know our God. 
God has many attributes, and sometimes he is our love, 
and again our wisdom, and still again our peace and rest. 
And sometimes he is our life and health, or our strength 
and defense; and again we call him our providing God. 
But while our God is to us all these, and more, yet he is 
far, /ar above all attributes, — as far as the sun is from 
the snow its warm rays are melting, and infinitely farther. 
Can thought climb to such lofty heights? Can we see 
our God beyond all our thoughts of God? Only by 
entering into the closet, the holy place where his majesty 
is enthroned, within the infinite, speechless silence of our 
being, and shutting close the door, that sights and 
sounds unlike our God may not enter, can we penetrate 
in the smallest degree the mystery of godliness. Here 
we stand unveiled before the supreme self of all Being. 
What shall we call him? By that mysterious name 
deeply graven upon our hearts; that name by which we 


enter the holy of holies, and find whom? Let each heart 
reply.” 

An interval of profound silence followed these words; 
the hearts of her listeners were deeply stirred, and each 
held communion with her own thoughts. 

At length Marion remarked thoughtfully, “ I almost 
feel that I can talk with God after your beautiful expla- 
nation, Aunt Mary. I seem to see him with my mind’s 
eye as I never have before; and yet I do not feel like 
praying or petitioning him as I used to, for I seem to 
know that all things are mine.” 

“Still,” said Helen, “it seems as if we might repeat 
the ‘ Lord’s Prayer,’ since it was given by Jesus to save, 
as he said, vain repetitions. Yet I never understood 
that prayer, either.” 

“ My dear, that prayer has profound significance 
when read as to its internal sense.” 

“ Please give it to us, Auntie.” 

“Very well; I will try. ‘Our Father’ means Origin, 
P'irst Cause, and Being. ‘Heaven ’ is a condition of per- 
fect harmony, of which God is both center and circumfer- 
ence. Here he reigns within the home-place of the soul 
— the light of love in the heart of silence. This is the 
meaning of ‘Our Father, who art in heaven’; and here is 
the hallowed place, the hallowed condition, which is ex- 
pressed by ‘hallowed be thy name’; hallowed be the P^s- 
sence of life, truth, and love. Having found within our 
being this holy place, the kingdom of heaven within the 
soul, ‘thy kingdom’ has come, ‘thy will’ is done in all 
our affairs and environments, even as within the heaven 
of the soul: thus ‘thy kingdom come, thy will be done 
on earth even as in heaven.’ ‘ Give us this day our daily 


52 


OUT OF LAW INTO GOSPEL; 


bread our daily living bread of truth we receive in 
sacred communion with thee within this holy place, the 
home of the soul; and living much within this sacred 
home we forgive every seeming wrong even as we are 
loved by thee, — which is the true significance of ‘forgive 
us our debts as we forgive our debtors.’ ‘ Lead us not 
into temptation, but deliver us from evil,’ means ‘hold 
our thoughts constant to this divine center, that in our 
dealings “without” we be not impressed by anything 
unlike this sacred presence “ within.”’ ‘ For thine is the 
kingdom, power, and glory forever:’ Always this home 
of the soul is the kingdom, and power, and glory; for 
omnipresent, omnipotent, omniscient God, Good, Life, 
Truth, Substance, Intelligence, Principle, — these forever 
reign. This is all and forever all. When we have discov- 
ered this kingdom, each for ourselves, we show forth 
divine truth, and manifest the Father within. This is 
forgiveness of sin; there is no sin save a false represen- 
tation of our supreme self. 

“Truth manifests through us his holy will; 

Temptations are hit shadows of our good; 

Our knowledge of power withiu to say “ Be still,” 

Holds us in perfect peace and love.” 


OR, GOD IN MAN. 


53 


CHAPTER VI. 

And call no man your father upon the earth: for one is' your 
Father, which is in heaven. — Matt. 2j : g. 

Mrs. Warren’s class of two were very desirous of fur- 
ther progress in spiritual science, and ere many days 
elapsed the three found themselves seated in the gloam- 
ing ready and eager for lessons of truth. 

Mrs. Warren opened the lesson by saying: “ My dear 
girls, it does my heart good to see your bright, eager 
faces, already refining under the influence of your close ^ 
and earnest application to a principle so profound and 
far-reaching as to be beyond human expression. You 
have been much upon my mind during the past few days, 
and I feel that a glorious field of usefulness is opening 
before you. I know whereof I speak^ when I affirm that 
true satisfaction comes only along the lines of the Spirit 
consciously followed; and to be consciously followed is to 
be ardently followed; for a consciousness of the indwelling 
majesty of the most high God is continual inspiration, 
and consequently divine activity. It is God willing and 
doing through the inspired consciousness of the divine 
man and woman. I had a dream last night; shall I re- 
lace it?” 

“Oh, do, do!” cried her listeners. 

. “ I dreamed that I was upon the top of an exceedingly 
high mountain, and, contrary to the usual mountain top, 


54 


OUT OF LAW INTO GOSPEL; 


there was neither snow nor cold; but this mountain was 
tropical in its atmosphere and in its vegetation. I can- 
not express to you how beautiful it was. If you were to 
go to all lengths of imagination, you could never exceed 
the marvelous beauty of that mountain top. Its sides 
were not precipitous, notwithstanding its great height^ 
but descended in gentle undulations to its base, which 
was vast in extent. The atmosphere was golden, and 
sparkled like diamond dust, yet was soft to the gaze. 
At first I seemed alone; and I was so much at home that 
all things seemed familiar, as if I had always been there. 

“Innocent lambs and deer came around me, pressing 
close to my side, and birds with meek eyes flew about 
me, twittering a sweet welcome. One snow-white dove 
had eyes that reminded me of yours, Helen, and a beau- 
•tiful, stately deer I named Marion, for somewhere about 
her I detected a resemblance to my child. 

“Time seemed to pass, and one day I saw two women 
at the base of the mountain, climbing; not together, how- 
ever, though neither did they seem divided; and they 
were each followed by companies of people, — men, 
women, and even tiny children. And here I noticed a 
peculiar feature of their manner of journeying. Each of 
these bright women — for their garments seemed to emit 
rays of light, and*it was as if an intense ray came forth 
from their eyes and touched me — was led by a little 
child, and the little child was one radiant beam of light. 
At times the little child would seem to flit along before 
the company, and then its tiny, radiant form would 
dilate, and it would assume the proportions of a won- 
drously glorious woman; then it would seem to divide, 
and I would see two glorious beings, one appearing to 


OR, GOD IN MAN. 


55 


be a man and one a woman; then again they would 
melt into one, and when this came to pass the light be- 
came so bright about them that I could see them or her 
no longer, but only one vast glistening sheen of light, 
covering even the multitudes from my sight. Then again 
I would see the little radiant child leading the on-coming 
hosts. My pets watched by my side, and my dove flew 
this way and that, cooing joyfully, and my deer stretched 
her beautiful neck and seemed scarcely to breathe, so 
intent was she. 

“Up came the multitudes, and each band constantly 
increased in numbers; neither myself nor my compan- 
ions tired of watching, though days and weeks and time 
of long duration seemed to pass, and the ray of intense 
light — or I might say of intense feeling, for it was rather 
of feeling or perception than actual sight, which con- 
nected each leader with myself— never for a moment 
became lost or forgotten by me, so vivid and so real was 
my oneness of thought with them, and so interiorly did 
I hold communion with them. VVe never tired of watch- 
ing, nor were we at all anxious for their nearer approach, 
so satisfactory did all things seem to us. 

“My dove often nestled in my bosom or pressed her 
soft wings against my cheek; and my deer laid her beau- 
tiful head upon my arm, and looked up at me with my 
Marion’s eyes. 

“Well, on came the multitudes, and they were without 
number; and now I scarcely ever saw the little shining 
leaders, but the two women seemed to have taken on 
themselves the radiance and innocence of their angel 
guides, and I could only whisper to myself, ‘Except ye 
become as little children ye cannot enter into the king- 


56 


OUT OF LAW INTO GOSPEL; 


dom of God;’ and as I whispered, my dove flew to my 
bosom, and fluttered and cooed her assent to my words; 
and my deer’s sweet eyes were bright and glad with 
intelligence. 

“As the multitudes came on they glowed with diviner 
light, and many times a shining radiance encompassed 
them so that they were absorbed into one great glory; 
and when this happened, strains of divinest music would 
fall upon my ear; and as they daily came nearer, I could 
faintly distinguish the words of a song. Once I heard, 
faintly, yet so clearly, ‘ Glory be to the Father, and to 
the Son, and to the Holy Ghost, Amen!’ and that amen 
rang and rang in my ears for days. Again I heard, and 
this time nearer and more distinctly, ‘Peace on earth, 
good will to men!’ 

“Then I remembered the words of a beautiful hymn: 

“ Lift your glad voices in triumph on high; 

The Savior has risen and man shall not die. 

Softly I sang them, and everything about me seemed to 
rustle and whisper a response. Beautiful, glorified nature 
in its divinest mood seemed to drink in and to breathe 
forth a. p^ean of glad thanksgiving and praise. The 
voice of God in all things was enchantingly sweet. 
‘Peace on earth, good will to men,’ was indeed the voice 
of Love and Truth and Peace and Joy. 

“Now a great surprise awaited me, for I saw plainly 
the faces of the two who were leading, and they were 
you, Marion, and you, Helen; but the moment I dis- 
covered this, the whole multitude was absorbed into one 
great shining whole, which took the form of a vast 
radiant, angelic Being. So ov^erpowering was this Pres- 


OR, GOD IN MAN. 


57 




ence that I sank upon the ground and covered my eyes, 
which could not look upon this great Glory unveiled. 

“A burst of music flooded the air, and so great and 
powerful was it that it seemed like a mighty rushing wind 
which enfolded me in its embrace; and I rested therein, 
awed, but content and satisfied. Amid the rushing of 
this tempestuous harmony I heard, like a tiny silver 
stream winding in and out, ‘And God shall wipe away 
all tears from their eyes; and there shall be no more 
death, neither sorrow nor crying; neither shall there be 
any more pain, for the former things have passed away.’ 

“I remained with my eyes closed, folded in peace 
inexpressible, until all sound ceased and the silence was 
absolute; then opening them, to my great surprise I found 
myself in my own bed, with the morning sun streaming 
through an opening in the shutters. And thus ended my 
dream, which means to me that you will not only attain 
to perfect satisfaction along the lines you are choosing 
to walk, but that you will open the way for many others.” 

Her pupils were too greatly moved to respond for a 
few moments. Helen pressed her fingers to her eyes to 
wipe away the glistening tears of intense feeling, and 
Marion knelt by Aunt Mary’s side and hid her face in 
the faithful bosom. When they , were more composed 
Mrs. Warren continued: “I wish you to be prepared for 
this all-blessed work which I see before you, and it will 
be my supreme happiness to assist you in obtaining a 
strong and sure hold upon the Truth, which is to save the 
nations by leading them from darkness into light. And 
now what shall be the theme of our present lesson?” 

They had already chosen, and Marion explained, “We 
would like to hear what you have to say upon the subject 


58 OUT OF LAW INTO GOSPEL; 

of ‘heredity.’ The passage of Scripture which reads that 
‘the sins of the parents shall be visited upon the chil- 
dren even unto the third and fourth generation,’ would 
seem to have wrought much mischief to mankind. Will 
you tell us what you think about it, please?” 

“ I think you are correct in your impressions, Marion, 
as to the misunderstanding of, and the results of misun- 
derstanding the text to which you allude. It is only 
misleading from the standpoint of ignorance of the 
Truth. Permit me to offset your quotation with another, 
which is the living, vitalizing voice of the Gospel. ‘Call 
no man your father. One is your Father, even God! 
You will observe that Jesus Christ entertained a very 
different conception of the origin or paternity of man- 
kind, from that which prevails at the present day. He 
knew that all flesh is symbolical 07dy. As 1 said before, 
external manifestations are only the indications of the 
working of a force invisible. Where they are harmo- 
nious they are the projection of true ideas — ideas of the 
perfect One, the out-picturing of divine Intelligence. 
Nevertheless, they, however harmonious they seem, are 
not the reality, but simply its ‘signs manual,’ by which 
we recognize its presence. For example: all divine ideas 
come forth, or are projected, into visible form, that we 
may recognize the ‘kingdom and power and glory’ here 
on this external plane; therefore the birth of a little 
child is the projection or birth of a divine idea and is the 
symbol of spiritual birth. The man and woman, father 
and mother (themselves divine ideas, or God clothing 
himself with humanity), who assist in the projection of 
this infant idea, are, as to their mere hnman nature, only 
instrumental in thus clothing a celestial idea with a gar- 


OR, GOD IN MAN. 


59 


ment of flesh. This idea is God's child, not the child or 
offspring of mortality. I said that this process is the 
symbol of spiritual birth; and yet there is no spiritual 
birth in the sense of begimihig, or creation as the world 
interprets creation; for as there is no reality in death, so 
there is no reality in birth. Mankind never had a begin- 
ning and will never have an ending. 

“We came forth from God and we return to God, and 
God never changes. We have always lived, as God has 
always lived. To return to God is to stand forth in our 
naked innocence and wisdom, that in us God may be 
seen and recognized in all his eternal glory, by us and by 
all. This is to know God, or to return into the knowledge 
of God, which we had before being clothed upon by layer 
upon layer of the dust of misconception, which each 
succeeding (so-called) generation has appropriated to 
itself as truth, and lived in as truth, but which is only dust, 
easily blown away by the winds of the doctrine of the 
pure gospel. God is Principle, uncreated, self-existing, 
without beginning or end, always the same, always God, 
always It, always to be, — the only Is and to be. Do you 
understand me?” 

“Yes, yes!” they answered. 

“The (so-called) parents are only instrumental, as I 
said before, in producing a body of flesh, wherein God 
repeats himself projectively. If you will think of God 
as the Egyptian priesthood taught, — viz., a pure, white 
substance, combining all of Life, Love, and Wisdom, 
remembering that this substance is formless Principle 
except as it formulates in nia7ikind and things, you will 
see the relation mankind must bear to God, and you will 
also recognize the fact that inheritance can be ascribed 


6o 


OUT OF LAW INTO GOSPEL; 


to no other source than from God unmanifest, to God 
manifest. The theory of physical heredity is simply a 
fable, a myth, a phantom, which has pursued the genera- 
tions following each other, and been believed in as a 
truth, until it has seemed to have the effect of a truth. 
Therefore mankind bears the marks of this Cain upon its 
sorrowful brow; and if it sweat great drops of blood it 
is because, believing in a lie, it reaps the fruit of its igno- 
rance and folly. I have in mind an instance illustrative 
of this pernicious doctrine of heredity, and also of its 
quick dispersion upon an intelligent application of the 
clear white light of immaculate truth. The following 
facts were related to me by a physician of the mental 
order: 

“A lady came to her with cancer in the breast. My 
friend said she was nearly frantic with fear; she wrung 
her hands in the most agonized manner, crying, ‘ My 
God! oh, my God! must I die in this horrible manner?’ 
Then she told her story, which was this: Several of her 
ancestors had died because of cancer; all her own life 
she had borne this in memory, and had lived in bondage 
to fear, the foe that undermines empires and kingdoms 
and all phases of earthly existence. 

“Doubtless she had set a time in her physical life 
when she would be most susceptible to this (as she called 
it) hereditary foe, and she had as faithfully (in her delu- 
sion) nourished this thought as if it had been a heavenly 
messenger, by her continual attention to it. 

“According to the measure of her fear so was it unto 
her; and what the physicians called a cancer made its ap- 
pearance. When discovered it was as large as a hen’s 
egg. She was terrified beyond expression, and flew to 


OR, GOD IN MAN. 


6l 


this doctor and that doctor, who, upon hearing her story, 
each told her that if it were removed it would surely 
appear again in some other place, and all she could do 
was to patiently abide the issue. Some one told her of 
my friend, and to her she came in the same frantic state 
of mind. Mrs. S. told her that it was only the result of 
fear, and that it could be dissipated by perfect trust in 
the’ all-Good, who is omnipresent. She bade her not 
examine it for the space of two weeks, not any more than 
if she had never seen it, and meantime she would deal 
with the subject by a method of truth and righteousness. 

“The patient obeyed to the letter, and at the end of 
the appointed time she came running to my friend with 
the most touching demonstrations of joy and gratitude. 
‘It’s gone! it’s gone!’ she cried, tears of thankfulness 
flowing down her cheeks. And truly it %vas, and is ; for 
air this happened four years ago, and no more has been 
heard or seen of the cancer. 

“Now what did she inherit? she inherited generations 
of fear, even to the third generation. 

“What is fear? is it physical or mental? The fear of 
generations descended to her, and she caught the con- 
tagion, and made it her own by her persistent claim upon 
it, and it nearly proved all she expected of it. ‘The sins 
of the parents,’ a heritage of mistaken ideas; a mis- 
taken attitude of the mind is all the sin there is. Thus 
‘the sins of the parents’ are their mistaken ideas, held 
‘with all the fervor of tenacious belief; and ‘as a man 
thinketh in his heart, so is he’; thus a mistake, held as 
a truth through the accumulated strength of generations, 
is certainly an unfortunate inheritance to descend upon 
one who believes likewise. But to hioiv the Truth dis- 


62 


OUT OF LAW INTO GOSPEL; 


perses it in a moment. All you have to do with a mis- 
take is to prove its invalidity, and it is gone in the twink- 
ling of an eye. I assure you, my children, there is no 
inheritance for the children of God hit God ; and what is 
that inheritance but a perfect one?” 

‘‘My dear Aunt, you have certainly made out a strong 
case against the popular doctrine of heredity. I wish all 
the world could hear it.” 

“All the world will hear, my daughter, in due time. 
Comfort yourself with the firm conviction of omnipresent 
Goodness and Love. The world is safe in the hands of 
its God.” 

“Di^ I understand you to say that there is no such 
thing as ‘spiritual birth’?” asked Helen. 

“I did make that statement, and I am glad you men- 
tion it, for it should be fully understood. As I before 
remarked, mankind is never born, but simply is, was, and 
will be, for it really is, m essence, God. But mankind is 
more or less oblivious of its Godhood. It appears to be 
under the dominion of the personal mind, or the appear- 
ance of things on the plane of sense, and this forms a 
veil, hiding from the world the Father’s face, or the 
truth of being. It is the dream life of the senses. All 
this does not in the least affect its intrinsic Godhood, 
which shines on just as the sun (its symbol) shines on, 
regardless of rain or cloud or cyclone. This delusion is 
the life of the prodigal; but it is not in the nature of delu- 
sion to last forever. It has no reality to fall back upon,’ 
any more than that myth the cancer had, and the bubble 
must needs burst; and when that much-to-be-desired con- 
dition arrives, the man w^akes out of sleep, or the delu- 
sion of sense. This is the spiritual birth, and is simply 


OR, GOD IN MAN. 


63 

an awakening or recovery of the consciousness he had 
with the Father before this lethargy of darkness came 
upon him. 

“It is not birth, but restirrectioii. ‘And many who 
slept in their graves arose and walked about the city.’ 
Ah, many, 7nany are wrapped in the grave clothes of 
delusion, and hug their garments around them. It will 
not do; they must arise and leave in the tomb all their 
garments of delusion. They must arise in the glorified 
consciotLsness of a perfect knowledge of God, their God, 
who shall wipe away all tears from their eyes. They 
must arise and walk the streets of the city, the new 
Jerusalem, whose length and breadth and height are 
equal, which has no need of the sun, for the Lord God is 
the light thereof; and the Lamb? yes, the Lamb, the 
innocence which mankind thought coidd be slain, but 
which never even lay in the tomb, which is forever the 
right hand of power; for “except ye become as a little 
child, ye shall in no case enter the kingdom of Heaven.’ 

“When did they arise from their graves? When Jesus 
Christ (divine consciousness), having folded about him 
all the sins of the world (garments of delusion), suffered 
them to be nailed securely to the cross of abnegation and 
buried within the tomb of total annihilation, arose with- 
out a vestige of them, glorified and shining, — Truth for- 
ever triumphaut. And this constitutes the spiritual birth 
of humanity, the laying off of delusion, — inherited mis- 
takes, — a cleansing of the mind from shadows, a stepping 
forth freely into the sunlight of Truth. This is redemp- 
tion, salvation, eternal life.” 


64 


OUT OF LAW INTO GOSPEL; 


CHAPTER VII. 

Come unto me, all ye that labor and are heavy laden, and I will 
give you rest. — Matt, ii : 28. 

Weeks passed before our three again found oppor- 
tunity for studying the theme always uppermost in their 
thoughts. The two younger ladies were like thirsty 
travelers along the path of human experience. 

Having seated themselves at the end of what had 
proven a trial day to at least one of them, they were 
making an effort to detach their minds from external 
objects and pursuits. “Aunt Mary,” said Marion, “what 
does Jesus Christ jnean by saying, ‘Labor not for the 
meat that perisheth’? ' It seems to me that Helen and I 
have been doing little else lately.” 

• “You cannot mean just what you are saying, dear; 
for you have certainly been diligently seeking an alto- 
gether different kind of food.” 

“Marion, dear, we have no occasion to be discour- 
aged,” said gentle Helen, “for I do believe our various 
experiences are to teach us something helpful.” 

“Yes, Helen, you are right,” returned their teacher; 
“all our experiences after the true consciousness is awak- 
ened are in the line of spiritual unfoldment.” 

“Auntie, why do you use the word ‘unfoldment’? 
why do you not say ‘growth’?” 

“The word ‘growth’ in this connection has no mean- 


OR, GOD IN MAN. 


65 


ing for me, Marion, since all humanity being one, and 
that one the expression of God, there can be no question 
of growth. If I were to use the word ‘growth’ in con- 
nection with the omnipotent spirit of God, I should feel 
that I must stop and explain that God does not grow to 
the consciousness of humanity, but appears more or less 
clearly according to individual realization. The remark 
which called up the subject was, ‘All our experiences 
after our true consciousness is awakened, are along the 
line of spiritual unfoldment.’ I might say that each ex- 
perience is, as it were, the dropping of a veil between 
our mistaken idea of God, and the true God as the cen- 
ter of all being. The true God has been deeply veiled 
from mankind by the various thicknesses of untrue ideas. 
As one by one these ideas dissolve before the divine 
rays of truth, we see more clearly God as he is to us 
and ill us. This might be called ‘unfolded realization 
of eternal truth.’ This ‘truth’ is, was, and will be, eter- 
nally the same. It can neither increase nor decrease, 
and in reality we are it. Truth is God in us, eternal, un- 
changeable goodness and truth; so there can be no ques- 
tion of growth as applied to God within or God without. 
But we do need that the true God, the supreme Self of 
all people and things, should be revealed to our under- 
standing. This process is ‘unfoldment.’ Is that clear, 
Marion?” 

“Perfectly so, thank you.” 

“And now to labor for the meat that perisheth is to 
look to material results as the end of all effort. All 
humanity are seeking, striving, scheming for something 
to satisfy individual cravings; there is no such thing as 
rest within the personal mind of man.” 


66 


OUT OF LAW INTO GOSPEL; 


“There are many people who seem idle, Auntie.” 

“Yes, but they work very hard to be idle.” 

“ How so, please?” 

“Idle people are in the continual effort to sustain 
their idleness in defiance of public opinion. The world 
is too eager in its hurrying, skurrying pursuit after its 
desires, to admit of here and there an idle or lazy person. 
Though such people may be tolerated, they are under 
constant condemnation by the minds around them, and 
all the comfort they take in the murky atmosphere of 
such m^ental environments is earned by a hardihood and 
defiance which, to my idea, is the most harrowing labor. 
They are laboring to be idle.” 

“What of that class of women who spend their lives 
in a round of pleasure. Aunt Mary?” 

“ My dear Marion, are not such lives the most labori- 
ous and unsatisfactory of all? Their labor consists in 
a constant effort to eclipse others in matters of dress 
and entertainment; a rainy day without companions is 
to them a trial of the most exasperating nature. They 
have failed to discover the God-given resources of their 
own true nature, and their dependence upon external 
pleasures and excitements is positively abject. Their 
labor is the effort to kill time; who can envy such a 
one?” 

“But, Auntie dear, I know of some very good women 
who seem to have very little to do.” 

“Yes, my dear, and if you know them intimately, you 
will have discovered that their minds are employed with 
ideas of their own, which afford themselves and their 
friends valuable entertainment. Is it not so, Marion?” 

“Yes, indeed; I had not taken that into account. I 


OR, GOD IN MAN. 


67 


know they are very interesting women, — that is, upon 
their plane of thought. I used to enjoy their society 
and conversation much; but it was when I enjoyed 
worldly themes as much as they seem to. And you 
think, do you not, Aunt Mary, that their labor will fail 
to bring them satisfaction?” 

“ I do not mean that they may not be satisfied at 
times; but their satisfaction cannot be enduring when 
the objects of their study and interest are of a delusive 
character and liable to elude their grasp any moment. 
Nothing is of true satisfaction except unchangeable truth. 
As to the question of labor, listen to the Christ upon 
that subject: ‘Come unto me, all ye that labor and are 
heavy laden, and I will give you rest.’” 

“ It would almost seem,” said Helen, “ that Jesus did 
not advocate labor.” 

“Certainly not to the extent of weariness,” added 
Marion. “What do you think about it, Auntie?” 

“I believe,” said Mrs. Warren, “that Jesus taught of 
only one kind of labor, and that a labor of love; namely, 
preaching the gospel, healing the sick, raising the dead; 
and this being entirely the work of the Spirit, cannot be 
called labor, nor be regarded in the light of effort, since 
to Spirit nothing can be effort.” 

“Do you mean. Aunt Mary, that we could live en- 
tirely by spiritual means?” 

“ I think that is according to the teachings of Jesus.” 

“What would all the world do without work, Mrs. 
Warren?” 

“ It will never cease laboring while the necessity for 
labor forms part of its delusion, Helen; and while it be- 


68 


OUT OF LAW INTO GOSPEL; 


lieves in labor as its god, that god demands its service, 
and exacts it even to the uttermost farthing.” 

“How is labor its god?” asked Helen. 

“It is the world’s idea of God that he has condemned 
mankind to earn his bread by the sweat of his brow.” 

“Well, dear Mrs. Warren, does not the Bible read so?” 

“It truly does, Helen, to those who so understand it.” 

“Please give us the true interpretation. Auntie.” 

“You remember the garden of Eden was called a 
paradise of the Lord. Now who was and is the Lord? 
He is the indwelling divinity or divine Ego, who is God, 
and personal in each human being, or personified in each 
individual. You remember that I gave you the interpre- 
tation of the garden of Eden in a universal sense; and 
now let us locate it in each individual. The garden of 
Eden is man in his native innocence, before he left his 
Lather’s house. The Lord of that garden is the ‘divine 
man’; the tree of life is his celestial kingdom, — for it 
bears twelve manner of fruits which are all divine possi- 
bilities. The tree of the knowledge of good and evil is 
the faculty of reasoning through the mechanism of mind. 
The serpent is the mind, reasoning from externals. Ivve 
is the motive, or that which moves the man to do. These 
noware our materials for working out the problem be- 
fore us, which represents the operations of the carnal 
mind or reasonings upon the corporeal plane of individual 
mankind in its journey away from its divine inheritance, 
even until its final awakening or return to its Prather’s 
house. 

“You will remember that the serpent, the sensual 
principle, appealed to the motive of the man, which was 
his love, and persuaded him he could use his newly dis- 


OR, GOD IN MAN. 


69 


covered powers of reasoning quite independently of the 
childlike obedience of his past experiences. Now the 
man turns his gaze outward and listens no more to the 
divine voice within. We never hear or see God until we 
turn the face of the mind toward him; and he is within- 
Now when the sense man talks very loudly, the divine 
man cannot be heard, for he is the still, small voice 
which says ‘ Be still, and know that I am God.’ When 
man thus desecrates the temple of his body in which he 
has lived in nakedness (a state of innocence) with his 
Lord (the divine Ego), by listening to the serpent prin- 
ciple or mind of the senses, he is in an inverted state and 
can no longer perceive the kingdom within, where for- 
ever reigns his God; and it is said of him that the gates 
of Eden were closed against him. We read that he was 
condemned to labor by the sweat of his brow. Now, let 
us see about this labor question. You must bear in mind 
that thus far we have been describing the childhood state 
of man as an individual, wherein he has been in inno- 
cence, so that though naked he was not ashamed, and of 
obedience that required only the leading of celestial love 
(which is symbolized by the mother), and his departure 
from this state of innocence and obedience by a process 
of willful reasoning apart from the divine will. By this 
process he has cut himself off from his conscious supply. 
He can act from himself, he thinks, and by doing this he 
loses sight of his providing God. He has taken upon 
himself his destiny; things seem to go wrong, and he is 
inclined to blame God; for when he departed from his 
native innocence he forgot the loving-kindness of his 
God, and now by the light of false reasonings he molds 
out his carnal idea of God, who punishes, afflicts, and 


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OUT OF LAW INTO GOSPEL; 


destroys. Of course he cannot trust such a God, and he 
must needs look out for himself. His idea serves him 
quite according to his description of it. This, my dears, 
is the God of the world. He is said to condemn some to 
great hardships and wearisome afflictions, and to be very 
gracious to others. He is described as angry and re- 
vengeful. He is even accused of creating part of hu- 
manity to be eternally lost. Now do you not see that 
each is served by a god of his own creating? And the 
rush and craze of the world is the belief that through 
labor will come satisfaction. Are those possessed of 
great wealth satisfied? Is there satisfaction along any 
line of worldliness? And that is why Jesus, the Christ, 
who knew the world in its twofold nature, — namely, its 
intrinsic Godhood on the one side and its delusions on 
the other, — in pitying love said to the children of men, 
‘Come unto me, all ye that labor and are heavy laden, 
and I will give you rest.’ Hozv will Jesus give rest from 
labor? how can we come unto him? When he went to 
the Father, where did he go? how did he go, and where 
is he now? How are we to find him? 

“Having overcome the world, he became master of 
the world and its conditions. ‘All power is given unto 
me in heaven and earth,’ he said. All mankind have this 
power as soon as they overcome the world. We each 
and all came forth from the Father; that is, we are God 
individualized. This makes each individual, god of his 
own world. When in this individualized state he over- 
comes his world, or establishes his dominion as god of 
his realm, his work is finished and he returns to his orig- 
inal state, having maintained, perfected, and perpetuated 
the glory he had with the Father before the world was. 


OR, GOD IN MAN. 


71 


or before worldly environments veiled the perfect image 
of the true God. Thus did Jesus; thus may we. Jesus 
Christ is now where he was before the world or delusion 
was. ‘Behold, I am with you alway, even to the end of 
the world,’ he told his disciples. How could that be 
except he is omnipresent Spirit? As such he is to pro- 
vide for us; to clothe and feed us; to give us homes, joy, 
and gladness; to give us rest from labor. We are stand- 
ing in our own light when we try to do the work of the 
Spirit for him, for we only hinder by our meddling. We 
must stand the mortal aside, remain quiet, trusting, know- 
ing no will except the Divine; being lived and moved by 
him who doeth all things well. When we keep the mind 
perfectly quiet. Spirit thinks for us, and then our thoughts 
are inspired. 

“ ‘Be still, and know that I am God.’ We never can 
know God until we are still enough to hear him speak. 
He speaks to the hearts of all who are ready to listen. 
To come to Jesus and obtain rest is to stand the mortal 
aside and let the Spirit do our work for us. If we would 
do this, only perfect harmony would come into our lives.” 

“What do you mean by ‘standing the mortal aside,’ 
Auntie?” 

“That was merely a figure of speech, dear. I mean, 
to make the human will one with the divine, by knowing 
its powerlessness to accomplish anything by itself; and 
thus, in a way, it stands aside or subserves the true will, 
or the divine impulse, which works and wills and moves 
according to the will of the free Spirit. This is harmony, 
heaven, divine order. ‘The Father worketh in us to will 
and to do of his own good pleasure.’ This is divine ac- 
tivity, which is accomplished without effort. Here the 


72 


OUT OF LAW INTO GOSPEL; 


question of labor in the worldly sense is quite lost sight 
of. Here is where the divine man acts, and the mortal is 
obedient.. We read, ‘Why do ye spend your labor for 
that which satisfieth not?’ and truly the world has need 
to ask this question of itself this day; for wherever we 
may look we fail to see satisfaction.” 

“Dear Aunt Mary, is it possible to be satisfied?” 

“Marion, is not God satisfied? We read that after six 
periods of time, which symbolize states of mind in man, 
God finished the works that he had made, and rested 
from his labors. The principle of life, truth, and love, 
called God, is personified in man; thus the real man is 
God. It would seem that by certain mental processes 
the divine man overcame or subjected his world to him- 
self, and having peopled his world, and filled it with sat- 
isfaction, he rested, having accomplished all, and thus 
established divine order. Divine order henceforth reign- 
ing, satisfaction with all things must ensue. This is the 
end of the world, — that is, the end of laboring or seeking 
things that change and decay. ‘Behold, I am with you 
alway, even unto the end of the world,’ would mean, 
‘While you are struggling toward the truth, /, the Truth, 
am with you, though you see only my faintest beams. 
Thus, as I go with you, you see me more and more 
clearly, until finally you come to me and know that we 
are one, and we are all! ‘In that day ye shall know that 
I am in my Father, and ye in me, and I in you.’ We 
cannot know of this mystical union until we experience 
it. When that realization comes, we have found satisfac- 
tion.” 

“Yes, I see,” said Marion. “Dear Auntie, it sounds 


OR, GOD IN MAN. 


73 


like a divine poem to my inner perception. I just want 
to close my eyes and think.” 

“That is the very wisest thing you can do, my child.” 



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OUT OF LAW INTO GOSPEL; 


CHAPTER VIII. 

Wherefore by their fruits ye shall know them. — Matt, y : 20, 

“Aunt Mary, there is a statement in the seventh chap- 
ter of Matthew which I would like explained, if you 
please. The chapter begins with ‘Judge not that ye be 
not judged’; and then in the sixteenth verse we read, 
‘ By their fruits shall ye know thern.’ There seems to me 
a contradiction here, for the last would seem to sanction 
the passing of judgment upon others, while the first for- 
bids it.’ 

“You left your quotation incomplete, Marion; allow 
me to prompt you: ‘For with what judgment ye judge, 
ye shall be judged, and with what measure ye mete, it 
shall be measured to you again.’ One of the most diffi- 
cult things for mankind to do is to withhold judgment 
when things seem wrong. This is an inversion of the 
true judgment, which sees only after its own kind or like- 
ness. The belief in the depravity of the' race, which has 
for ages been taught in the churches, has seemed to ac- 
cumulate vast strength in its onward course down the 
centuries, and this belief has colored all people and 
things. One writer says that it has deprived even the 
chaste marble of its virtue. The gods and goddesses 
who originally stood for some noble idea of mankind 
have been so accused of the sins of the race, that they 
have disappeared from their places among the people. 


OR, GOD IN MAN. 


75 


A beautiful nude statue has been looked upon as un- 
chaste, because the nakedness of innocence has been 
veiled by condemnation. The world accuses itself of 
impure thoughts when it sees impurity. The man or 
woman who accuses another of being unchaste, believes 
in such a condition. This conception of unchastity orig- 
inates within his own mind or within the mind of his 
ancestors. The innocent child sees nothing but its own 
purity. The losing sight of innocence is the coming into 
sight of its opposite. This condition of mind is delusion, 
for God is omnipresent as both innocence and wisdom. 
True wisdom is that perfect judgm.ent which sees only 
the truth of all things. To be omnipresent is to be all; 
then there is nothing but God, Good. All that seems not 
good is the projection of untrue ideas. The mind hold- 
ing the idea of impurity, throws it out upon the canvas of 
human experience and beholds its own idea formulated. 
If the race mind is full of this idea, is it any wonder that 
in every shadow lurks the apparition of vice? It is mind 
coining its currency. ‘With what judgment ye judge, ye 
shall be judged,” is the reward of entertaining untrue ideas. 
There needs no condemnation, for the judgment of each 
individual is passed upon himself by what his eyes behold 
within his own world; his ideas come forth around him 
and people his world. All this appearance of evil is the 
fruiting of wrong thoughts; thus, ‘by their fruits shall ye 
know them.’ Do you see how the two texts conform, 
Marion?” 

“Yes, I understand. Auntie; and what a grand vista 
of possible good it opens to one’s gaze! but how is the 
vi'orld to be disabused of its error?” 

“No one ever seeks truth in vain. Truth is the eman- 


76 


OUT OF LAW INTO GOSPEL; 


cipator, the redeemer. ‘The truth shall make you free/ 
for ‘if ye seek ye shall find/ and if ye ‘knock it shall 
be opened unto you.’ All things are formulations of 
thought, and ‘ as a man thinketh in his heart, so is liel 
This text has a subtle meaning not always discovered 
by the reader. To think in the heart is to love the idea. 
The heart is the seat of motive, and the mind has very 
little power if it work alone. Its strength is from the 
motive or will; for when an idea originates within the 
mind, it is of small account except the heart confirm it 
by action. All action has its impulse from the heart or 
will, or as Swedenborg has it, from the affections; for 
what we love, that we do; therefore to think the truth ‘in 
the heart’ is to love and assimilate it, to make it one’s 
own. The world has only to know the truth to love and 
appropriate it; for to love it is to appropriate it. Truth 
disperses error. The error of the race mind is in its 
wrong idea of God. It does not believe that God is 
omnipresent, though it says it does. If it did really be- 
lieve in the omnipresence of God, it would see only God 
in all people and things, and that would be truth. It 
does not believe in the omnipresence of virtue, else it 
would see virtue in all things, and that would be true. It 
does not believe in the presence of goodness, or it 
would see goodness in all things, and would be true. 
It does not believe in omnipresent Wisdom, when God 
is wisdom and omnipresent. It does not believe in om- 
nipresent Love, when God is love. You see the whole 
mass of error, and consequent misfortune, is due to a 
wrong idea of God. 

“If a man does not fully realize that God is omnipres- 
ent life he believes in death, and thus in decay, and 


OR, GOD IN MAN. 


77 


failure of everything. This belief, held as a truth, will 
result in failure of the life of the body, and also in failure 
of friendships, failure along all lines. If a man does not 
fully realize that God is omnipresent health and har- 
mony, his mistaken notions will show up in failure of 
health, not only of body but of affairs. His world will 
be peopled with complainings and repinings, for 'As a 
man thinketh in his hearty so is he.’ If a man does not 
realize that God is omnipresent as strength, he then be- 
lieves in weakness, and he has weakness in some direc- 
tion. It may not be of the body; it may be of mind; it 
may be that he fails in strength of character, or business. 
His friendships may be very weak and uncertain. His 
children may be weak in morals. His house is built upon 
the sand. 

“If a man does not believe that God is omnipresent 
as abundance of all things, he believes he must labor and 
strive, and live by his own exertions. This causes him 
great anxiety and fear. He is in most galling bondage 
to fear of want, fear of loss, fear of being defrauded, fear 
of extravagance. If he should be sick, what will become 
of his business? if he should die, what will become of his 
family? Apprehension is his daily companion. It never 
leaves him, but sticks closer than a brother; and finally it 
deprives him of his body, and perhaps his family of sup- 
port, since labor is their god, and fear their bondage. If 
a man does not realize that God is omnipresent as defense, 
his bondage is fear of accident, fear of assault, fear of 
theft, fear of murder, fear of loss of reputation, fear of 
death. Such a one will see all these things in his world, 
his environments. The pictures of his ideas will meet 
him at every turn; so a man’s ideas are his world. ‘A 


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OUT OF LAW INTO GOSPEL; 


man’s foes are those of his own household.’ All this is, 
in reality, delusion, but very real to those who are im- 
mersed in their delusions. To know the reality, sets 
them eternally free. 

“Now to return to the text; you will see that man 
judges himself by his judgment of others; for all things 
as he sees them, are conceptions of his own mind; so the 
measure he metes to others is meted to him again, by 
throwing his untrue thoughts back in his teeth. He has 
simply exposed himself to view, and the world is his mir- 
ror. If he is not satisfied with his reflection, he has only 
himself to blame. Marii reaps as he sows, because he be- 
lieves in the doctrine of an eye for an eye. It is sowing 
and reaping upon the plane of delusion, and Almighty 
God, the essence of manhood, shines on unchanged by 
all these grotesque performances, forever.” 

“It is very plain to me,” said Helen, “that each must 
work out his own salvation, and we shall do no good by 
manifestations of sympathy. Each must work himself 
free somewhere along the lines of his own choosing, and 
all we can do is to realize this and ignore the sadness of 
it all.” 

“You are right, Helen; we can only help them by 
knowing the truth and denying the reality of evil appear- 
ances wherever we meet them.” 

“Aunt Mary, will you tell us what phase of thought 
produces drunkenness?” 

“It is the same idea of the absence of God in some 
things. The world believes in an evil power, and that it 
often overcomes the good. It is just the same as believ- 
ing that God is subject to fits of anger and revenge; it is 
mixing truth and error, and might be called a drunken 


OR, GOD IN MAN. 


79 


imagination, staggering to and fro upon the earth. Cer- 
tainly it produces very staggering or uncertain condi- 
tions. The mind that believes in intoxication must be- 
lieve that evil is a power against which God, or Good, is 
powerless; for if God in mankind has no power to con- 
trol externals, then man has no higher intelligence than 
the animal, for God must manifest in him only as in- 
stinct. It is the universal belief in evil as a power which 
causes the appearance called drunkenness.” 

“Do you think, then, that a man could drink alcohol 
and not become intoxicated?” 

“I cannot conceive of a state of mind, except it be 
immersed in delusion, whereby a man could choose to 
drink alcohol; but I know of practitioners who restore a 
man to sobriety by a thought; and that thought is a real- 
ization of God in all things, even alcohol. Where God is, 
there can be no drunkenness; and God is everywhere, and 
nothing can prevail against him, even if there were any- 
thing, which there is not. If, then, a man should choose 
to drink (so-called) intoxicants, and he were so firmly 
convinced that there was no power outside of Almighty 
God that he never could for a moment entertain an idea 
to the contrary, he could do what he would, and be pro- 
tected by his perfect understanding of the omnipresent 
Good.” 

“Then you think drunkenness is a belief, or state of 
the mind, just as is. any disease?” 

“Certainly; and quite as amenable to healing. In- 
deed, it is not at all difficult to destroy all desire of this 
kind. Truth restores all things. The mistaken idea that 
drunkenness is a terrible reality instead of a phantom of 
the imagination, has seemingly wrought great mischief to 


8o 


OUT OF LAW INTO GOSPEL; 


the world. The good people who have given their time 
and money and all their thoughts to realizing and chas- 
ing a phantom have multiplied these phantoms by mil- 
lions. Drunkenness in the past was a rare occurrence. 
About thirty years ago great efforts began to be made 
against intemperance, since which time it has steadily in- 
creased in exact proportion to the anxiety felt concern- 
ing it and the firm belief in a power causing the downfall 
of mankind in some places of God's dominion, thus mak- 
ing God absent from some people. These reformers, 
who have multiplied year by year until they have become 
a host, — kind, well-meaning, but mistaken people, — have 
given every thought of their hearts to intemperate people, 
to realizing an evil power conquering the Most High. 
Temperance and temperate people have not interested 
them in the least; all their thoughts have been toward 
reforming drunkards, and they have thus increased them 
a thousandfold, bringing to pass that which they would 
have laid down their lives to avoid or prevent. But in 
truth no man becomes a drunkard, for the real man is the 
divine man. God in man is not affected by all this, for 
the external is not the man. 

“It is just the same with any medical specialist, — as 
for instance, the oculist. He believes in -defective sight, 
and is not interested in sight not defective. He is start- 
ing out in life full of enthusiasm upon the subject of bad 
eyesight, and his constant thought upon that subject, his 
constant expectation of new and interesting cases, his 
firm belief in a power of evil to destroy the sight, make 
defective eyes by the thousands. This, however, is only 
in the seeming; for an application of truth will restore 
sight to all who are ready to receive it. 


OR, GOD IN MAN. 


8l 


“We find the surgeon in the same case. He thinks 
only of broken bones; is not interested in bones that do 
not break; cares comparatively little for a simple frac- 
ture, but delights in compound fractures. He is growing 
wealthy upon broken bones, and famous also. Quite un- 
consciously he is calling for broken bones, and they 
respond to his expectations. These medical men are 
doing the very best they can, and they seem gentle, 
kindly people, who would gladly avoid giving pain; and 
while the world believes as it seems to at the present 
day, eyes will seem to give out and bones to break. But 
as surely as God liveth, the march of truth is upon us. 
Thousands, millions of willing ears are bending to catch 
its faintest approach, and some — nay, many — are already 
hearing its trumpet tones: 'God reigneth; let the earth 
rejoice!' 

“The true God is in sight of many, and each moment 
a clearer perception of the omnipresent Majesty is dawn- 
ing upon the world; and this awakening is freedom for a 
storm-tossed and fear-bound humanity. When divine 
order is restored, and the kingdom shall be seen to have 
come upon earth even as it is in heaven, then again ‘by 
their fruits shall ye know them.’ Men do not gather 
grapes of thorns or figs of thistles. Not so; but right- 
eousness bringeth forth peace, and abiding trust bringeth 
forth plenty. Then shall the lion, which is strength and 
fearlessness, and the lamb, which is innocence and love, 
lie down together; and man shall not accuse his brother, 
for humanity shall be seen as one. Thus shall the 
‘golden age’ reappear, and the true, unchangeable Eden 
be established forever. 

“The life of all things has been established from the 


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OUT OF LAW INTO GOSPEL; 


foundation of the world; for God is life unfailing, and all 
things are full of God. The health of all things has been 
forever perfect, for God in all things is health. The 
omnipotence of God has always been and always will be 
the strength and power of all things. There is no weak- 
ness in God, no wavering, no giving out. ‘ Hast thou not 
known, hast thou not heard, that the everlasting God, the 
Lord, the Creator of the ends of the earth, fainteth not, 
neither is weary?’ We read much in the Scriptures of 
the wonderful strength which comes from a knowledge 
of the divine within us. We are told that ‘They who 
wait upon the Lord shall renew their strength; they shall 
mount up on wings as eagles; they shall run and not be 
weary, they shall walk and not faint.’ 

“In the silence of the mind we hear, ‘Fear not, I am 
with thee ; be not dismayed, for I am thy God; I will 
strengthen thee; yea, I will help thee; yea, I will uphold 
thee with the right hand of my righteousness.’ In the 
silence of the closet we hear that which we are to pro- 
claim upon the housetop. Absolute stillness of the mind 
opens the inner hearing, and God speaks to us from his 
kingdom within. We read in Isaiah, ‘Keep silence be- 
fore me, O islands; and let the people renew their 
strength: let them come near; then let them speak: let 
us come near together. to judgment.’ There is a wonder- 
ful sermon in this text. Isles, or islands, mean those 
whose minds are open to truth. Water means truth, and 
as islands are quite surrounded by water and accessible 
on all sides, so those who are seeking truth are compared 
to ‘isles of the sea.’ The command in the text is for such 
to keep silence before God, that in that mystical silence 
they may recover full consciousness, and thus come near 


OR, GOD IN MAN. 


83 


to God; the?i let them speak, for they shall have learned 
wisdom from listening to the voice of the Most High, 
and may safely and boldly speak forth as from God. 
Isaiah is a wonderful book; it has been named by some 
the ‘gospel of the Old Testament.' If you know the 
spiritual significance of a few words, remembering that 
within the letter is the spirit, as within the body is the 
soul, you will have discovered an entrance into the king- 
dom of truth, the ‘ open door which no man can shut.’ ” 

“ I wish you would tell us some of those meanings, 
dear Auntie.” 

“ I might give you a very few, and with those you can 
gain much understanding; but the letter of God’s word is 
the external of all things; and so we cannot open the 
eyes of the body without seeing God expressed in some 
form; and within that form is contained a gem worth 
more than all the material gems of the universe, which 
are worthless to the seeker after God. Swedenborg, as 
you know, was led to the study of the Scriptures for thirty 
years, and from his writings I have drawn many of my 
conclusions.” 

“But, Mrs. Warren, could you not have discovered 
these things for yourself?” 

“Verily, I could, Helen, for the God who spoke to the 
Swedish seer speaks to all; but Swedenborg found the 
open door first, and led me to its entrance; so I am lead- 
ing you, and so will you lead others. Once there, and 
we have found God. 

“ Let us talk of the Scriptures for a few moments, and 
see if I can give you a few interpretations which will 
prove helpful in their study. You will notice that Jacob 
and Israel are so often used together. When this occurs. 


84 


OUT OF LAW INTO GOSPEL; 


Jacob means the natural and Israel the spiritual, or man 
in process of spiritual reconstruction. 

“Zion means the internals of doctrine and Jerusalem 
the externals, or Spirit and its manifestations. Vessels 
of any description indicate the reception of truth or doc- 
trine: as ‘a cup of water.’ Ca?idlesticks signify those sus- 
ceptible to illumination. Flocks mean innocent thoughts, 
so new and tender as not to be able to stand alone; as 
‘Fear not, little flock; it is your Father’s good pleasure 
to give you the kingdom,’ which means that the Holy 
Spirit will cherish and nourish the first impulses toward 
a life according to truth. 

'' Sitn means celestial Love, from its intense and uni- 
versal light and heat, by which all things in nature grow 
and thrive. Moon means the illumination or reflection 
of Love, which produces and sustains faith. Stars sig- 
nify knowledges or lights all along the way. These are 
the handmaidens of Love and Wisdom. 

''Serpent, in its lowest sense, means the most external 
of the sense plane; in its highest and true sense, it 
means all things reconciled to infinite Wisdom, or God. 
It is the healing of the nations, the restoration of all 
things, the sensual principle redeemed and united to the 
celestial. Water signifies truth or its inversion. Floods 
signify temptations, which are caused by a moment’s 
recognition of error or an evil power. Stones signify 
truths. Right hand signifies power. Whigs signify more 
transcendent power. 

“ Wine, blood, and milk signify truth in degrees, or 
more or less transcendent. Bread means good, or the 
operation of love. Oil and olive pertain to love. 

“ Wilderness signifies in some places a state of temp- 


OR, GOD IN MAN. 


85 


tation where it seems necessary to clearly define one’s 
faith in God, in Good, — like Jesus’ temptation in the 
wilderness; again, wilderness means a place accused of 
being void of goodness and truth, or God’s presence. 
Woman, bride, wife, virgin, maide7i, signify states of love. 
Mother, 7)tother-i7i-law , sister, sister-in-law, daughter, daugh- 
ter-i}i-lazv , all have reference to goodness and love or their 
seeming adulteration. Ma7t, husba7id, bridegroom, signify 
wisdom, while father, father-m-law, brother, brother-in-law, 
son, and so7i-i7i-law have relation to degrees of truth, or 
their seeming adulteration. 

“Colors have a significance of their own. White and 
blue signify different planes of truth; red and purple, dif- 
ferent planes of love. signifies good. Gree7i s\g- 

nifies regeneration. 

“Numbers have profound significance. (9/2^ signifies 
perfect. Two signifies the celestial marriage of Love 
and Wisdom. Three signifies resurrection, or a condition 
of light as the result of complete victory ^(through the 
final marriage or consummation of the union of Love 
and Wisdom) over all materiality. This is the end of 
all things, when the beliefs of ages have been cast into 
the tomb and their grave sealed with the great stone of 
living, palpitating, victorious truth, and the new man 
steps forth arrayed in garments of light, with the 
Christly crown of eternal victory upon his brow. ‘And 
the third day he shall rise again.’ 

“ signifies all things of the doctrine; five, one 
part or one kind of the whole. Six signifies combats 
against the seeming powers of delusion, or false reason- 
ings, pulling them down, casting them out: as six days 
of labor, six days of creation. In some places six has 


86 


OUT OF LAW INTO GOSPEL; 


reference to twelve, of which it is a multiple, and tivelve 
means perfected faith. Seve?i means ‘holy,’ as after the 
six periods of combat, the seventh day is eternal rest 
and satisfaction. This is what is meant by the ‘Sabbath 
of the Lord.’ This is the state named by the Eastern 
mystics ‘Nirvana.’ Seven is much used in the Scriptures. 
You remember Jacob served seven years for Leah, and 
afterwards he served seven years for Rachel. Jacob has 
reference to the external man, who by obedience to the 
law or letter (Leah) rises into the plane of the gospel 
(Rachel), after which he becomes Israel, the new or 
divine man. 

Eight signifies ‘good’; ?iine, conjunction of goodness 
and truth. Eleve7i signifies a state of partial illumina- 
tion, made complete by the number twelve, which is the 
fulfillment of all things celestial. There are many more, 
and much to be learned by the study of numbers; but 
you can study more fully by yourselves.” 

“I shall t^ke up the study of the Scriptures with a 
new interest, having these open sesames in my posses- 
sion,” said Helen. “We can study together, Marion.” 

“With all my heart, dear; and if we need assistance, 
here is our beloved teacher right at hand.” 

“Nothing would please me more, children, than to 
read the Bible with you; and yet you do not need my 
assistance. We each possess the same Godlike intelli- 
gence, and the loving Spirit is always at our command.’' 


OR, GOD IN MAN. 


87 


CHAPTER IX. 

And these signs shall follow them that believe; In my name shall 
they cast out devils; they shall speak with new tongues; they shall 
take up serpents; and if they drink any deadly thing, it shall not 
hurt them; they shall lay hands on the sick, and they shall recover. 
— Ma 7 'k i6:iy, 18. 

On the following morning Marion received an urgent 

summons to N , a bright little town upon the sea- 

coast, to attend to a much-neglected matter of business 
which might detain her for some weeks; and although 
ordinarily she would have enjoyed a vacation from office 
duties, and especially a visit to the ocean, of which she 
was very fond, just now, at this stage of her spiritual 
studies, she would gladly have remained at home with 
her much-prized associations.' 

Aunt Mary prophesied great gain to her in some un- 
expected way, and at any rate she would have a chance 
to try her wings and fly a little way alone; so she went, 
and we will omit all details of her departure, and read, 
with Mrs. Warren and Helen, her first letter. 

N , July 10, i8g-. 

Dearest Auntie and Helen: — I arrived in sight of 
majestic old ocean last evening at sunset, took a run 
upon the beach, and slept splendidly in the sweetest of 
beds. My room looks out upon the water, and my win- 
dow opens upon a balcony of which I seem to have sole 
possession, unless a window at the left develops an oc- 


88 


OUT OF LAW INTO GOSPEL; 


ciipant. I somehow hope I may be much alone, that I 
may learn to hear my Father’s voice. I heard it this 
morning at break of day. Like a divine hymn these 
words dropped into my mind: ‘Thou shalt guide me by 
thy counsel and afterward receive me into glory.’ They 
seem to fold me around like a mantle of peace. 

I hear a harsh, hollow cough in the distance, and I am 
half persuaded that it is located behind that left-hand 
window. I say to myself, “There is no cough there or 
anywhere; all is peace.” The day begins gloriously; the 
beautiful, beautiful world, — God manifest! The ocean 
WOOS me and I must go; tomorrow morning I will write 
again. Good-by for a few hours, my dear ones. 

Marion. 

July II, i8g-. 

Dear Auntie and Helen: — I had a lovely day yes- 
terday, passed a peaceful night, and now I have some- 
thing to tell you about that “left-hand window.” When 
I returned from my dip in the surf yesterday morning, 
feeling as fresh as a rose, I found my balcony occupied 
by a most forlorn-looking gentleman. He bowed cour- 
teously, and I, of course, returned his salutation, after 
which I quietly seated myself for a season of meditation. 
Alas for my purpose! my neighbor began to cough, and I 
recognized the sound of the morning. He was so busily 
engaged in trying to manage that cough as to be quite 
unaware of my scrutiny, and so I took a good look at 
him. He appeared to be a well-built person with a dark, 
handsome face, or what might have been so but for its 
haggard, emaciated appearance; great brown eyes and a 
heavy mustache added to its ghastliness. His hand. 


OR, GOD IN MAN. 


89 


which he pressed to his chest, was what society would 
have pronounced the hand of a gentleman. I had barely 
time to note these details, when, having recovered him- 
self, he turned to me with a faint smile of apology and 
said, “L fear I have disturbed you.” I assured him to 
the contrary, but after that was silent. I could not talk 
to him about that cough after the old fashion, for I knew 
I must hold true thoughts for him if I would do him 
good. Neither of us spoke again, and he soon retired to 
his room. 

I remained to consider the case. Here was a man, 
perfectly divine as to his real self, picturing very bad 
conditions. You would say. Auntie, that some error of 
mind which he had held as a truth, or his parents had 
held over him, was showing forth in that distressing 
cough and that emaciated form. I understand that this 
appearance has nothing whatever to do with the real 
man, but that the personal mind, under the dominion of 
the senses, claims to be the man, claims to have domin- 
ion. I very emphatically denied the claim, and realized 
for my neighbor the tnith of his being. There was noth- 
ing more to be done, so I dismissed him from my mind, 
and gave strict attention to business for the rest of the 
day. In the evening I took another dip, and have slept 
like a top. 

My heart is very glad and joyous this grand, beautiful 
morning, and although personally I am miles away from 
home, I cannot feel as once I should have done, that we 
are separated. How lovely and comforting, to know 
that w^e are one Spirit, and that Spirit God! Will write 
again tomorrow. With love and blessings. 


Marion. 


90 


OUT OF LAW INTO GOSPEL; 


Jtdy 12, i 8 g-. 

Dear Auntie and Helen: — I salute you this lovely 
morning. I am merry as a lark, though my neighbor 
disturbed me somewhat last night. How I wish I could 
help him! I do hold true thoughts for him, but that 
seems very little. We sat together upon our balcony 
again yesterday, and talked a little. His name is Clar- 
ence Howe; he is an only son, seven others having 
passed away with consumption.^ His parents are too 
aged to be here with him, and a cousin is his attendant, 
a very kind, devoted young fellow, according to Mr. 
Howe’s opinion. His name is Denton, — Hugh Denton. 
Mr. Howe confessed that all had been done to better his 
condition that could be, but in vain; and added quite 
calmly, that it would soon be over. He only dreaded the 
suffering which must inevitably ensue before he could be 
at rest. 

I had a pretty hard struggle. Auntie, to hold the truth 
for him while he was talking in this fashion, but I did 
what I could. I asked him if he would not like me to 
read to him, to which he eagerly assented; so I took the 
first lesson you gave me, which I had written out as 
nearly as I could remember, and without asking his per- 
mission, read it with my whole heart issuing from my 
lips. I am afraid it did not reach him, for all he said 
was ‘Thank you,’ in a very low tone. His cousin came 
soon after to wheel him to the beach, and I again spent 
the afternoon attending to business. In the evening I 
talked silently to him, and I really believe he coughed 
much less than usual. Now for my bath; and tomorrow 
I will give you an account of today. Lovingly, 

Marion. 


OR, GOD IN MAN. 


91 


July 13, i8g-. 

Good morning, Dear Ones! I have some good news 
to tell. After my bath yesterday, I came as usual to my 
balcony, and found Mr. Howe there before me. He 
seemed glad to see me, and begged me to sit near him. 
“Miss Lindsey,” said he, “may I ask you a few questions 
concerning the subject of which you were reading yes- 
terday?” Auntie, I was so glad that I found it difficult 
to control my eagerness, as I felt I must do. 

He began: “The lesson you read was altogether a 
revelation to me, and I am so inclined to consider it 
worthy of investigation, that my old notions seem in 
some danger of being knocked quite off their feet. Will 
you kindly explain more fully the omnipresence of God 
as it appears to you?” 

“I wish my aunt were here, Mr. Howe, to help you 
out; but I will try to do the will of the Spirit, and I am 
sure I shall be led to tell you the truth. Will you look 
wherever your eyes happen to rest, and tell me what you 
see?” 

“Well, Miss Lindsey,” he said with a smile, “just now 
I am looking at you.” 

I had supposed he would turn his eyes upon some 
object in the room; but I was not going to be abashed, 
and so I said, “Well, what am I but one manifestation of 
God? Now please look at something else.” 

“I see a chair,” he said. “Is God in the chair?” 

“Yes,” I answered, “God is in the chair and in every- 
thing you see. Whoever conceived these objects is a 
manifestation of God, and whoever made them is the 
same. The Principle of intelligence and skill is God. 
The air we breathe is God; the food we eat, and the 


92 


OUT OF LAW INTO GOSPEL; 


clothes we wear, and the homes which shelter us, are all 
products of divine operation, thus full of God. All 
things are full of God.” 

“Am I full of God?” he asked. 

“Yes, you are, and so am I, and everyone,” I an- 
swered. 

“It does not seem preposterous to say that of your- 
self,” he replied; “but look at me.” 

Auntie, it really was pitiful, if I had not known that 
he was only standing in the shadow of his own good. I 
said, “Mr. Howe, I do not see you; the real you is invisi- 
ble.” 

“Well,” said he, with a tinge of bitterness, “ it is some 
small comfort to know that this unsightly thing is not 
me; but what is it, pray tell me?” 

“It is not anything, Mr. Howe.” 

“Not anything?” he inquired. 

“Nothing but the picturing forth of false reasonings,” 
said I; and then I explained to him as you have to me. 
Auntie. He listened with the most vivid interest, and 
before I left him, made me promise to read to him again 
this afternoon. 

I feel as if I had begun to preach the gospel, and am 
full of joy and gratitude. Now I must hasten through 
my other affairs, that I may gain time to fulfill my prom- 
ise. Lovingly, Marion. 

We will now visit Marion, and tell her experiences 
for her. Her second reading to Mr. Howe proved the 
open sesame she hoped it might, and her listener asked 
the question she longed to hear: 


OR, GOD IN MAN. 


93 


“You think, then, that disease is caused by the action 
of mind, and can be healed by its counter-action?” 

“I certainly do,” said Marion. 

A silence followed of profound significance. Marion 
could with difficulty maintain her poise, so anxious was 
she for what she felt must come next; and it came. He 
raised his eyes to meet hers with a look so imploring, 
that her heart throbbed in sympathy. 

“Could I, do you think — ” He seemed unable to go 
on, and shaded his eyes with his hand. Our warm- 
hearted Marion could not wait, and answered without 
further questioning, “You could, Mr. Howe, and you can, 
and you shall.” Still shading his eyes, he extended to 
her the other hand, which she grasped in both hers, ex- 
claiming earnestly, “All things are possible with God.” 

“Yes,” he answered softly; “ I will trust him. Who 
will undertake my case? will you?” 

“ I would take you right home to my Aunt Mary, if I 
could leave my business; but as I cannot, I will help you 
to get well, by the grace of the Spirit; for I am sure 
Auntie would say this case belonged to me, since it came 
to me.” His dark eyes had a gleam of hope in them 
that went to her heart, and she inwardly praised the 
Spirit for bringing her in the way of this opportunity. 
She did not wait, but went at once to work. With her 
usual energy she said, “We will lose no time, and I will 
give you your first treatment as soon as I have explained 
your part of the work. You must hold to the truth of 
the omnipresent Good, no matter what appears to be. 
The truth of your being is not sickness, but health; and 
this is your statement hour by hour: ‘God is my life, my 
health, my strength.’ Will you do this?” 


94 


OUT OF LAW INTO GOSPEL; 


‘'With all my heart,” he said. 

“I do not mean that you are to compel yourself to 
think and speak thus, except when you feel tempted to 
yield to appearances; then it is your defense. Now I 
will give you your first treatment;” and closing her eyes 
she silently realized for him the life, health, and strength 
of the omnipresent God. When she again looked at 
him he was sleeping like a child; so she softly went 
away and left him thus, her heart brimming over with 
gratitude and joy that she was at last preaching the gos- 
pel and healing the sick. Mr. Howe slept one hour, two 
hours, — and would have slept longer had not his cousin 
somewhat noisily appeared upon the scene. Hugh was 
quite alarmed and shocked that Clarence should sleep in 
the open air and without a cover, and expressed himself 
to that effect. He said*: “I supposed Miss Lindsey was 
with you, or I should have been here myself; there’s no 
trusting a woman, though she is a mighty fine one, I 
must admit. Have you had your medicine, old chap?” 

Mr. Howe laughed softly. “Yes, Hugh, I have taken 
my medicine, but not the old kind.” 

“What then?” demanded Hugh, in great surprise. 

“Something Miss Lindsey has been giving me,” he 
answered. 

“Miss Lindsey!” exclaimed Hugh; “ahem! might I 
venture to inquire — ?” 

“Don’t trouble yourself to Inquire, my boy; it was 
very good, I assure you, and I feel better than I have for 
a year;” and he arose and stood erect. Hugh offered 
his arm as usual, but his cousin declined, saying: “I’ll 
take a turn or two by myself,” which he proceeded to do, 
Hugh softly whistling his astonishment. 


OR, GOD IN MAN. 


95 


“By George!” said he to himself, “wonder what that 
medicine was. Say, Clare, you had better sit down, or 
take my arm,” as his cousin came back to him. 

“No, ril try another turn,” which he did, and half a 
dozen more, Hugh anxiously watching with increasing 
surprise at the turn of affairs. 

Finally when he seated himself, Hugh drew up to 
him, insisting — “ What did she give you, Clare?” 

Clare did not wish to explain just then, so he laughed 
and did not answer; and his cousin, seeing that he did 
not wish to talk, ensconced himself behind a newspaper. 
Occasionally, however, he peeped an eye out and ex- 
amined Clarence with great care, thinking very busily to 
himself the while, “What were those two about, he 
should just like to know?” The old chap did really look 
brighter; wasn’t coughing as he usually did, and had 
walked to and fro several times without assistance. He 
couldn’t make it out. Finally his curiosity got the bet- 
ter of him. 

“Hang it all, Clare,” he blurted out, half in fun and 
half in vexation, “why don’t you tell a fellow? If you 
don’t, I’ll pack my grip and just turn my back on you.” 

“If Mr. Howe doesn’t object, I will set your curiosity 
at rest, Mr. Denton,” said a sweet, ringing voice; and 
Marion, who had heard every word, and whose heart was 
overflowing with joy at the evident success of her first 
treatment, walked into their presence. Clarence’s eyes 
beamed with pleasure, and Hugh arose to give her his 
chair. 

“My dear Miss Lindsey,” cried he, “ I hope you have 
not been obliged to listen to all my nonsense.” 

“I have not been an intentional listener, Mr. Denton,” 


96 


OUT OF LAW INTO GOSPEL; 


she responded; “but I did hear your remarks, and it is 
certainly due your affectionate care of your cousin, to 
know the change of program; and I would prefer that 
the explanation devolve upon me rather than upon him;” 
whereupon she explained at length. 

Hugh listened with gentlemanly interest, not appear- 
ing profoundly impressed, however, but willing to let 
things take their course, since it was evident that his 
cousin was already feeling much better; and he said with 
feeling, “If your methods restore my cousin to health, 
Miss Lindsey, you will earn my life-long gratitude, and 
I will lose no time in placing myself under your instruc- 
tion.” 

Marion had to leave them now, promising to repeat 
the treatment later in the day, which promise it is need- 
less to say she fulfilled. That evening she wrote Aunt 
Mary and Helen a full account of her venture, and 
added: “I feel much drawn to these young men, and per- 
ceive that they will be to us valued friends and cowork- 
ers;” for Marion had no doubts of Mr. Howe’s restora- 
tion to health and final acceptance of the whole doctrine; 
and of course Hugh would be with him. 

Clarence Howe slept that night like one emancipated 
from long and wearisome bondage; he seemed folded 
in an atmosphere of peace. And having placed her 
patient in the hands of the healing Christ, Marion did 
not lie awake to listen for that cough with which she 
had been regaled so many nights; she simply kneiv all 
was well, and rested in the truth. 

At breakfast the next morning, what was the surprise 
of the household to see Mr. Howe walk quietly in unat- 
tended, and take his seat with the rest. (He had pre- 


OR, GOD IN MAN. 


97 


viously had his meals served in his room.) Exclama- 
tions and inquiries followed, to which he replied simply, 
that he was feeling better; but the look of loving grati- 
tude he turned upon Marion nearly upset her composure. 
After her visit to the ocean she went to him upon the 
balcony, and listened to his account of his peaceful night 
and joyous awakening. 

“I feel that I am already healed. Miss Lindsey,” he 
said. “I am quite free from pain, and am sure all weak- 
ness will soon pass away. Will you have time, do you 
think, to read another of those wonderful lessons today?” 

“Certainly I will; and perhaps Mr. Hugh will like to 
hear it also.” 

“Oh, you may count on me! look at Clare; he’s nearly 
made over. Yes, indeed, let me hear more of this marvel; 
I’m quite dazed at the turn of affairs. I feel quite as if I 
had lost my occupation.” 

“Very well; but now, if you don’t mind, I am going to 
turn you out while I give another treatment.” 

After the treatment, Hugh was called back, and it is 
needless to say Marion had an attentive audience. Clar- 
ence Howe listened with his hand shading his eyes, but 
Marion felt that every word was to him life and peace. 
Hugh’s intelligent attention showed no effort, and our 
young teacher threw such sympathetic conviction into 
her theme, that she seemed the embodiment of it. 

It was a happy hour, and a profitable one for them all. 


98 


OUT OF LAW INTO GOSPEL; 


CHAPTER X. 

But the Lord said unto me, Say not, I am a child: for thou shalt 
go to all that I shall send thee, and whatsoever I command thee thou 
shalt speak. See, I have this day set thee over the nations and dver 
the kingdoms, to root out, and to pull down, and to destroy, and to 
throw down, and to build, and to plant. — Jere, / .•7, lo. 

July ig, i8g-. 

Dearest Auntie: — I have been giving such strict 
attention to my patient, that I have not found time to 
write you before, and I am sure you will understand and 
not mind; and now. Aunt Mary, I know you and Helen 
will offer glad praises to the Holy Spirit, that through 
me such a wonderful work is being wrought. I have 
been treating Clarence Howe just one week, and he con- 
siders himself healed, while I, of course, kiiozv he is. 
This morning he walked a full hour with me upon the 
beach, never once thinking of fatigue. But for his want 
of flesh, one would not know that he had been ill at all. 
His cough has entirely disappeared, and every sign of 
weakness. Only seven days ago he could not walk the 
length of the balcony without assistance, and he was 
under condemnation of the doctors, to remain in the 
body only until fall, — three or four months at the far- 
thest. You should see him now; he holds himself erect 
with conscious life and health. His splendid dark eyes 
flash with exultation or soften with loving gratitude; his 
voice, a week ago so faint and broken, rings with joy and 
gladness. It is all a most remarkable exhibition of the 


OR, GOD IN MAN. 


99 


indwelling power of godliness, the divine manhood 
showing forth. 

I cannot find words to express my joy when I re- 
member that it is the fruit of the first workings of the 
Holy Spirit through me, or through you, my beloved 
teacher, I might say, for I only speak what I have heard 
from your lips. Yet it is neither you nor I, but the 
Father that dwelleth in us; he doeth the works. 

As for Hugh, it certainly is amusing. He says little, 
but looks much. I catch him staring at his cousin as if 
he were a resuscitated ghost; and though he is more 
cautious about staring at me, I catch him off his guard 
very often, and I suspect he thinks me a kind of a witch^ 
for his glances are full of unconscious questioning and 
wonder. He is just a boy, and nothing more — sweet, 
frank, and generous. 

Yesterday I unintentionally witnessed a most touch- 
ing scene. Hugh was seated upon the balcony, reading, 
when Clarence walked up stairs with perfect ease, after 
a stroll by himself upon the beach. He came along 
easily, leisurely, and healthfully. Throwing his hat upon 
a chair, he stood a few feet from his cousin and looked 
smilingly down upon him. Hugh arose, and for a mo- 
ment faced him; then throwing his arms impulsively 
around him, just cried upon his shoulder, like the great- 
hearted boy he is. “ Hang it all! I can’t help making a 
baby of myself. I’m so downright glad and thankful;” 
saying which he dashed down stairs and out of sight. 
When I came out a few moments later, Clarence was sit- 
ting in his chair shading his eyes with his hand, a trick 
he has when deeply moved. Removing it as I came out, 
he extended it to me, and as I placed mine within it 


100 


OUT OF LAW INTO GOSPEL; 


he said, “You heard?” “Yes,” I answered, “I heard.” 
“You ought to be a very happy young woman, having 
brought health and happiness to me, and joy to my dear 
Hugh who loves me so fondly, as well as the watching 
and waiting, hoping and fearing parents, who are too 
aged to look after their only child.” 

“I am happy,” I answered, “that the Spirit has seen 
in me a channel through which it could work unobstruct- 
edly.” 

We sat and conversed a long time. He told me 
much of his past, of the dear brothers, passing one by 
one, until he, only, was left to sustain and comfort the 
grief-burdened parents, whom he felt must soon have 
followed him had he justified the expectation of physi- 
cians and friends. He expressed the most fervent grati- 
tude for his restoration to health, and for his spiritual 
awakening; and also spoke of the joyful prospect before 
him of a life of usefulness to his fellow men. He is a 
splendid-looking man now that he is manifesting himself 
more truly, and as far as I am able tO' judge, has been 
very true to his divine nature unco7iscionsly all his life. 
Certainly he does not seem, like a man of the world, but 
rather to be quite ready to consciously enter upon the 
true plane. His cousin Hugh also seems very true- 
hearted and pure, and his devotion to Clare is something 
quite unusual. He seems very fond of me for what he 
thinks I have done for his cousin, and he said to me yes- 
terday, after I had been reading to them and we had 
talked ourselves into a very happy mood, “ I wish you 
were my grandmother. Miss Lindsey, so that I might 
kiss you.” How Clare laughed! As for me, I answered 
with much gravity, “Young man, if I were your grand- 


OR, GOD IN MAN. 


lOI 


mother I should feel privileged to box your ears;” where- 
upon he professed to be much hurt at my want of appre- 
ciation. 

I think, Auntie, I may come home next week. Busi- 
ness affairs seem to have been under the administra- 
tion of the Spirit, as well as matters of health. I shall 
be very glad to be with you again, and hear from your 
dear lips those wise sayings of the Holy Spirit. Much 
love to you and my precious Helen. Marion. 

A week later Aunt Mary and Helen were waiting Ma- 
rion’s arrival. They had not suffered themselves to miss 
her, knowing that in omnipresent Spirit there is neither 
separation nor absence. There is in Spirit no time, no 
space. All is here and now. They were speaking of 
this when the door opened and Marion stood before 
them. Their greetings were full of joy, and when Ma- 
rion had removed her wraps and seated herself before 
them, Helen exclaimed, “Why, Marion dear, what have 
you been doing to yourself?” 

“Nothing in the world that I am aware of, Helen. 
What is it. Auntie?” 

“Only just my dear Marion with an added joy in her 
eyes,” answered Aunt Mary. 

But Helen insisted, “You were always beautiful, Ma- 
rion; but there is something added, I am unable to de- 
scribe.” 

“It is just the joy and gladness of the ‘Well done, 
good and faithful servant; thou hast entered into the joy 
of thy Lord;’ is it not so, my child?” 

“That is it. Aunt Mary, I suppose; I have had a beau- 
tiful time, and a most wonderful experience in demon- 


102 


OUT OF LAW INTO GOSPEL; 


strating my principle. It is very satisfactory and life- 
giving work, and with every breath I praise the Lord.” 

“You once asked me, Marion, if it were possible to be 
satisfied; are you not having a glimpse of the soul’s satis- 
faction?” 

“I truly am. Auntie; my real life has begun, and the 
old life is as if it never were; iiezv seems written every- 
where.” 

“For behold I create new heavens and a new earth; 
and the former shall not be remembered nor come into 
mind,” quoted Helen. 

“Because the kingdom of heaven has come,” said 
Marion. “It was very good. Auntie, that I was sent 
away from you for a time. I have thus been led to de- 
pend upon God within me, who, while he is God of all, 
and over all, is my own personal friend, counselor, and 
strength. I feel the divine strength folding me, and I 
seem suddenly to have become acquainted with fathom- 
less powers somewhere wdthin the depths of my owm be- 
ing.” 

“Yes, my daughter, you have found your true self, 
your Godhood. We read, ‘Say no longer I am a child;’ 
and again, ‘See, I have set thee over nations and king- 
doms.’ Nations and kingdoms are our congregations of 
thoughts to be redeemed. We. are to call them together, 
strip them of delusion, remove from them all condemna- 
tion, and send them forth in pairs to preach the gospel 
of the kingdom; to heal the sick and give sight to the 
blind. All our thoughts go in pairs; in their true estate 
one is wisdom and the other is love. They must be thus 
mated; they are the head and the heart, the intelligence 
and the will. We have millions of ideas coming and go- 


OR, GOD IN MAN. 


103 


ing continually. Some are prophets, some are apostles, 
and some are waiting disciples; and we have dominion 
over them all. Each is God of his or her own realm.” 

“Mrs. Warren, do you think the Scriptures contain 
more inspiration than any other medium of spiritual in- 
struction?” 

“My dear Helen, we read from these same Scriptures, 
‘There is a Spirit in man, and the inspiration of the Al- 
mighty giveth him understanding.’ I believe inspiration 
is omnipresent, for the Almighty is omnipresent, and 
thus is the inspiration of all things. The Bible is the 
most remarkable book of the Christian world; it presents 
to us the most spiritual thoughts of the most spiritual 
men all along down the centuries. Being the outcome 
of spiritual perception, it is alive with spirit; hence it ap- 
peals more strongly to mankind than other mediums of 
instruction, for within every soul it finds a response, since 
man as to his internals is pure spirit. The internal sense 
of the Bible is overflowing with divine purpose toward 
mankind and in mankind; its symbology expresses all 
things of the Spirit, but the divine within man is his in- 
dividual inspiration; and when we remember how very 
individual we each are, we see in what variety inspiration 
must flow to meet all the wants of so many minds; there- 
fore we see that there is no limitation to the free Spirit 
of inspiration. We have been so accustomed to consider 
the Bible as the only source of instruction and inspira- 
tion, that the mind clings to it as a medium of communi- 
cation between God and man, when really it is God in 
man who speaks from the pages of the Bible. There is 
not a question pertaining to eternal truth, that has not its 
answer within the soul of the questioner; for there God 


104 


OUT OF LAW INTO GOSPEL; 


dwells in infinite majesty. There truth reigns supreme. 

“I love the Scriptures, for they contain the thought 
of man in his best estate for centuries; but God is nearer 
still, and we have only to look within, to him that sitteth 
upon the throne of the soul, and receive and be satisfied. 

“Still, ] would counsel most earnest study of the 
Scriptures, not only of our own land, but of other lands 
also; they are full of truth. By earnest study of them as 
to their divine meanings, the mind becomes like a clear 
pool in which is mirrored everlasting truth. It is like 
looking into unfathomable depths; always making new 
and delightful discoveries, with still more to come. 
Swedenborg says that the angels look upon the Scriptures 
as a beautiful casket containing most resplendent jewels, 
each gem emitting myriad rays of light. 

“In process of spiritual unfoldment, every illumina- 
tion of the mind is called day, and the state preceding is 
called idght. When the soul goes into its closet and 
shuts close the door, it finds its night of silence whereby 
inspiration is received. Its illumination is called morn- 
ing; its state of transcendent realization — its high light 
— is called noon; its return to meditation, its evening; 
and night again, its silence. We read, ‘Day unto day 
uttereth speech, and night unto night showeth knowl- 
edge.’ And you remember that Moses divides his six 
states of spiritual unfoldment into evening and morning, 
until the seventh day, — the final rest or absorption of all 
consciousness into the Father, or the supreme Self. 

“Each individual is a divine idea, sent forth bearing in 
its bosom the flame of eternal life and love. If it were in 
full consciousness of the glory it had with the Father 
before it came forth, there would be nothing to accom- 


OR, GOD IN MAN. 


105 


plish; it would have no mission; but its first flight is the 
infancy of a celestial idea, perfect and beautiful as the 
tiny seed which contains within its heart the fulfillment 
of itself. It wends its beatific way from age to age as 
the world counts time, and gathers ever in its flight fresh 
glory, new power, as the radiant humming bird (which 
some one calls an embodied joy) drinks sweetness from 
every flower. It appropriates more and more of God to 
its growing consciousness, and when its mission is ful- 
filled it ‘is all God; thus it goes to the Father, or be- 
comes one with the Father in conscious dominion and 
power. Thus did Jesus; thus may we. Thus must we, 
even though ages upon ages roll by before we accomplish 
our circuit.” 

“And do you think. Aunt Mary, that this divine idea, 
this perfect identity, knows nothing of the changing con- 
ditions through which its external manifestation passes?” 

“Nothing whatever, my child. It is the still shining 
glory of the Absolute, growing ‘brighter and brighter 
even unto the perfect day.’” 

“This duality of man is a strange, incomprehensible 
condition, it seems to me,” said Helen. 

“I am inclined to adopt Swedenborg’s view of it,” 
said Aunt Mary. “The external he calls the natural 
man, as distinguished from man’s essential Godhood: 
this is always pure and innocent when it first formulates 
to our view, and would remain so just as long as it is not 
impressed with the ideas of the world. If all the ideas of 
the world were upon this innocent, natural plane, the 
golden age would be repeated.” 

“Would that be a desirable condition at this stage of 
the world, Auntie?” 


I06 OUT OF LAW INTO GOSPEL; 

“ It could not be, Marion, so there can be no supposi- 
tion concerning it; innocence must return to the world 
through wisdom. When this is accomplished, the ex- 
ternal or natural man will be the child in innocence, 
meekness, and obedience; and the internal, divine, will 
be recognized as the indwelling Father — God; and the 
combined innocence and wisdom in operation will be the 
Christ of the world, the so7i of God. 

“You see, innocence has no desire to rule; it rests in 
the heart of love and basks in the light of wisdom. This 
is where the external man mitst be, before harmony 
reigns upon earth even as it does in heaven. This is the 
at-one-ment or atonement, the divine humanity.” 

“Is that the true interpretation of atonement, Mrs. 
Warren?” 

“Yes, dear, there can be no other meaning. Did 
not Jesus constantly teach, T and my Father are one’? 
He was talking of God externalized (perverted by the 
world’s idea of sensuality, but in truth a divinely natural 
condition) and the divine selfhood or God within, as 
being united in eternal harmony. Jesus said, ‘/ and my 
Father! Who is I? The divine made manifest or exter- 
nalized. Who is the Father? The Life, or God at the 
center. Who cannot see that these are one and insepa- 
rable, the idea and its manifestation? How may we truly 
manifest the Father? By being as was Jesus, divmely 
natural. This is harmony, and harmony is divine order, 
and divine order is divine intention.” 

“Do you think the New Testament writers under- 
stood the teaching of Jesus, Auntie?” 

“Yes, in degrees. I do not read that any were in the 
full understanding of the spirit of his teachings; and yet 


OR, GOD IN MAN. 


107 


there were some who seemed occasionally to strike very 
near the fullness of the gospel. 

“You remember that until the coming of Jesus, they 
were bound by the laws of Moses; immersed in the letter, 
both by reception and by tradition. It would seem that 
their ideas were w^holly upon the external plane, and thus 
they were blind leaders of the blind. To awaken from 
this condition is sometimes a slow process. There was 
one thing, however, greatly in their favor: they were un- 
lettered, and thus not bound by pride of intellect, which 
wars against the spirit. 

“This subtle foe, which is so admirable a servant of 
Spirit when willing to serve, in its worldly aggrandize- 
ment stands like, a shadow between the mind and God. 
The unlettered are more receptive than those who are 
vain of their education, which is a seeming intelligence 
derived from other men’s thoughts as presented in books. 
Many of these may be untrue thoughts, or delusion; by 
which I mean to say, that they treat of subjects not spir- 
itual, and thus on the plane of delusion. There is only 
one absolutely reliable source of knowledge, and that is 
the omnipresent Intelligence — God. The disciples of 
Jesus were mostly unlettered and of simple, unpreten- 
tious lives, and were easily reached by truth; for truth 
is innocent and loving to such. To the other class it is 
and has to be, a two-edged sword. 

“It is very easy to see that John, the beloved disciple, 
entered deeply into the truth presented by Jesus; for his 
is by far the most spiritual of the gospels. As he was 
meek and loving, so was he easily led by the meek and 
loving Jesus, who, while meek and lowly, used all the 
authority of God. 


io8 


OUT OF LAW INTO GOSPEL; 


“ Paul seems to have believed very strongly in a power 
of evil. We read that he was constantly meeting with 
adverse experiences. This was because he, being a man 
of strong convictions and great zeal, believed with all 
the intensity of his mind in an evil power. Each of the 
apostles represents an idea of the personal mind. You 
can sit down, and having read of them and their sayings 
and doings carefully, you will be able to place them 
among your category of ideas. 

“If you can do this they shall become to you apostles 
indeed, and preach to you the gospel in all its fullness 
and majesty. You remember the significance of the 
number twelve, do you not? It is the fulfillment of all 
things: as the measure of the Holy City, the new Jeru- 
salem. The length and the breadth and the height 
were equal. So your twelve leading ideas dominating 
your whole life, if rightly placed, will bring to you all the 
gospel. But there is yet something to come. It is, that 
by the fulfillment of the gospel we rise above even this, 
even the gospel, just as by obedience to the law, or let- 
ter, we rise above the law into the gospel. To rise above 
the gospel, the Holy City, the new Jerusalem, is a fourth 
dimension; a stepping forth into Infinity, where we see 
the world as nothing, and God as all; using the world, 
knowing its character, its nothingness, with eye fixed 
upon the Eternal; poised between the substance and the 
shadow, understanding both; seeing neither good nor 
evil, virtue nor vice, life nor death; only the Absolute, 
who, while possessing all attributes, is yet greater than 
any — than all — God beyond all idea of God.” 


OR, GOD IN MAN. 


109 


CHAPTER XL 

How beautiful upon the mountains are the feet pf him who bring- 
eth good tidings, that publisheth peace. — Isaiah 32 :y. 

The heat of summer had given place to gorgeous 
autumn, and our friends were both busy and happy. 
Office duties were no longer labor, but a delight, so 
smoothly did the Holy Spirit manage their affairs for 
them. Meantime Aunt Mary had two more resident 
pupils; that is, they formed part of her family. After 
Marion left them, Clarence and Hugh went at once to 
Clarence’s home, that the aged parents might rejoice 
over their son who was restored to them whole. So 
notable a cure could not remain in obscurity, and the 
many friends of Clarence besieged him with questions, 
which he answered promptly and truthfully. He had 
only to show himself to confirm all his statements, and 
he soon discovered that he had opportunities to do much 
good among his townspeople. Each day some invalid, 
who knew Clare and believed in him, came begging to 
know how such a miracle was brought about, and to seek 
encouragement for himself; so he told them all that he 
would go away and learn more of this wonderful healing 
power, and then he would return and teach them how 
they might discover the same power within themselves. 
So he had written to Aunt Mary for himself and Hugh, 
and they had been gladly received, not as pupils only, 
but as members of the household during their instruc- 


I 10 


OUT OF LAW INTO GOSPEL; 


tion. And other truth seekers had joined them, — old 
neighbors and friends who were rejoiced to find firm 
ground upon which to plant their feet. Among them 
came several (so-called) skeptics, who had wearied of 
human creeds administered by church and state, having 
indeed the odor of sanctity, but conducive of much in- 
consistency as .to life. They were ready to confess that 
they had not been satisfied to live apart from an idea of 
God, but declared that the idea of God held and main- 
tained by a system known as Christianity, was wholly 
inconsistent even from the standpoint of humanity; and 
they refused the God dressed in such guise. The class 
lessons were exceedingly profitable and interesting, hav- 
ing been carefully arranged and graded, so that they 
might prove practically useful to each student in his or 
her future work. 

Aunt Mary was very happy and full of inspiration. 
Meanwhile Clarence and Hugh had greatly endeared 
themselves to the good teacher by their hearty apprecia- 
tion of, and cooperation with, her plans and efforts in 
their behalf. To Marion and Helen they seemed like 
brothers, as indeed they were in the truest sense. Clar- 
ence made himself familiar with office details, and often 
relieved Marion for a day; while Hugh took upon him- 
self to be man of all work, boldly proclaiming himself 
“printer’s devil”; declaring that as “his traditional maj- 
esty” had become obsolete, he would, in his feeble way, 
try to perpetuate the title. He was great fun for them 
all, and Aunt Mary’s devoted follower. The lessons 
were drawing to a close, and in a few days the little band 
would separate, each to go his or her way, carrying with 
them the quickened consciousness of the life, health, 


OR, GOD IN MAN. 


I I I 

strength, providence, and defense of the Holy Spirit of 
love and wisdom. Each and all felt their armor to be 
strong and true. Marion and Clarence spent many hours 
together, ever speaking upon the one subject which was 
to them eternal life. Clarence’s companionship seemed 
to fill a place hitherto unoccupied as well as undiscov- 
ered in Marion’s experience; while to Clarence, an hour 
with Marion was great satisfaction. We have now to 
record a conversation between them as they strolled 
among the falling shower of autumn leaves. 

“Miss Marion,” said Clarence, “could I have awak- 
ened out of my conditions of one year ago today, to 
have suddenly found myself here and now, I should have 
thought myself well out of the body and in heaven. I 
th^n considered myself a wreck, without, I might almost 
say, God or hope. I believed in God; but when I re- 
member how vague and unsatisfactory m)^ ideas were, I 
do not seem to have had a firm hold upon anything. I 
believed that death had me in its relentless grasp. I did 
not fear to die, but of what came after I dared not think. 
Yet living as I then lived, gave me no satisfaction. 
What do I not owe you, my friend?” 

“Not unto me be the glory; not unto me, but unto the 
Holy Spirit,” answered Marion. 

“Yes, I understand; but are not you and the Spirit 
one?” 

“Certainly; and if you are thinking thus of me, I have 
no corrections to make, for that is truth; you and I, and 
all are one and the same Spirit of truth.” 

“Yet you think, do you not, that some are necessarily 
nearer, and thus dearer to us than others?” 

“How, necessarily, Mr. Howe?” 


1 12 


OUT OF LAW INTO GOSPEL; 


“Is it not right and natural for us to love those wh^ 
are bound to us by natural ties, better than we love othe 
people?” 

“My friend, are natural ties any more than one form 
of delusion? Did not Jesus enjoin — ‘Call no man your 
father after the flesh; one is your Father, eve7i God'l In 
these words J'esus taught us that natural ties are not un- 
changeable reality, but only form one part of the world’s 
delusion. There is only one relationship, in truth, which 
is the fatherhood of God and thus the brotherhood of 
man. From divine Principle — God — all mankind came 
forth, — that is, manifested. The coming forth, however, 
is only a figure of speech, for there can be no separation 
from God or of God; but being omnipresent, all things 
manifest from him as the center. Divine Principle, is 
omnipresent Love, and thus a universal love is all the 
love there is that cannot suffer in the loving.” 

“What do you mean by ‘suffer in the loving’?” 

“Mr. Howe, has not your mother suffered through 
the separation from her sons, more than had they been 
the sons of some other mother?” 

“Certainly,” replied Clarence; “how could it be other- 
wise?” 

“Would she not have been saved all this suffering 
otherwise?” 

“Undoubtedly she would; but do you consider it pos- 
sible for a mother to so control her affections, as to feel 
for her children only a universal love?” 

“I believe so; that is, just as soon as she becomes 
aware that they are not her children, but God’s children; 
that she was only instrumental in building a body after 
the pattern of her thoughts. That body is by no means 


OR, GOD IN MAN. 


IT3 

the child, but only a garment or house for his temporary 
habitation. Suppose you build the most beautiful home 
c * which you can possibly conceive; is it any more to 
you than a beautiful casket? That casket may be yours, 
but is the soul inhabiting it yours also? No; only one 
soul is yours, and that is your own. If you are deluded 
into believing that other soul is yours, or belongs to you, 
you must sooner or later experience a parting which will 
hurt you in proportion to your fancied claims upon it; 
and if that soul is so deluded as to believe it belongs to 
you, or you to it, it must be torn asunder from your clutch 
upon its individuality; for it has its own place and work 
in some part of God, as you have yours. That is individ- 
uality. A wise mother who understands this truth will 
see to it that the divine wisdom with which she is en- 
dowed, be her guide in this, as in all things.” 

“ Miss Marion, do you believe all love to be universal 
in its true interpretation?” 

“I do, Mr. Howe, I do,” answered Marion earnestly. 
“You remember what Jesus said of marriage, — that we 
are to love as the angels in heaven, — which to me means 
the love of which we have been speaking. How can we 
love one more than another and be true to God? Does 
God love one more than another? Is God a respecter of 
persons? Neither should we be. Suppose two children 
came to me. Say, if you please, that one of these chil- 
dren was my own according to the flesh, and one my 
neighbor’s. If the souls of those two children were laid 
bare I should not be able to distinguish one from the 
other, for there would be no difference. Both are the 
God substance; both are 'substantial goodness; both are 
divine. Yet I may be said to prefer the child whose 


OUT OF LAW INTO GOSPEL; 


II4 

dress or clothing I have evolved from ideas of my own. 
The other child is clothed according to another woman’s 
ideas. Is there any good reason why I should love one 
child more than another?” 

“Your philosophy is reasonable, I see. But, Miss Ma- 
rion, how is such a state of impartiality to be brought 
about?” 

“No effort will be required, Mr. Howe; truth har- 
monizes all things. Each truth seeker will discover this 
bondage to earth-made ties very soon, and will have the 
wisdom to set himself free, and thereby discover the 
meaning of the commandment, ‘Thou shalt- love thy 
neighbor as thyself.’ Attachments are not divine, but 
exceedingly human. There is no attachment on earth 
that does not have to be dissolved. The detaching proc- 
ess is severe, and can be avoided only by loving all after 
the God fashion, and no one after the earth fashion.” 

“And as to marriage, what is your opinion?” 

“I do not feel competent to discuss that subject; but 
since you have put the question, I must reply that all 
problems are solved by the same truth. If marriage is 
based upon spiritual love, and is a spiritual covenant, 
then it is divine; any other is of the earth, earthy. Is 
not that sound reasoning, Mr. Howe?” 

“Indeed it is, Miss Marion.”. 

“Of course,” continued Marion, “all worldly processes 
will obtain as long as mankind is immersed in worldly 
desires; but the time is hastening when truth must become 
visible to all.” 

As the family were gathered around the cheerful 
fireplace that evening, Clarence asked Aunt Mary for her 
ideas upon the subject of marriage. Said he, “The insti- 


OR, GOD IN MAN. 


1^5 

tution of marriage seems to me to be conducted, as a 
rule, upon principles of a purely worldly character; at 
least it is open to that suspicion; and yet there must be 
many happy and desirable marriages.” 

“I believe you are right in both conclusions, Mr. 
Howe. You remember the opinion expressed by Jesus 
upon this subject; and Swedenborg gives the same inter- 
pretation. He gives a very full and satisfactory account 
of marriage in what he calls the ‘other life,’ and pro- 
nounces it a divine institution in its inception. He says 
that the true spiritual marriage is a type of the union of 
Love and Wisdom in the Lord; also a type of the union 
of Christ with the church universal. By such a church 
is meant all who come into full consciousness of their 
divine inheritance, which is union with Christ, the Prin- 
ciple of truth and righteousness. 

“In the individual sense, woman is the type of love 
and man of wisdom, though each has both love and wis- 
dom from his or her essential Godhood. You can see 
how divinely spiritual and pure a marriage must be to be 
after this pattern. Swedenborg also says, that the off- 
spring of such a marriage is goodness, which is from 
love, and truth, which is from wisdom. The operation 
of divine love and wisdom constitutes the celestial mar- 
riage. Anything less than such a marriage would fail to 
satisfy the follower of Jesus Christ. 

“The true lover of God sets his standard upon the 
highest mountain of truth. Like Jesus, he says, ‘Get 
thee behind me, Satan,’ to every unrighteous thought. 
His motive is his strength. His desires are after more 
and more of God, for in God he finds all. I think the 
greatest incentive of mankind for marriage is, that men 


Il6 OUT OF LAW INTO GOSPEL; 

and women have not yet discovered the wondrous re- 
sources within themselves, and feel that they must have 
intimate companionships. This is the result of a con- 
sciousness of externals only, which leaves man in total 
ignorance of the truth of himself, and inclines him to 
seek friendships and companionships as necessary to his 
life. This is not love. It is a clutching after something 
deemed absent from his own world, when right within 
himself, or herself, is a kingdom full of satisfaction. 

“This reaching and longing for companionship is a 
disease, the cure of which may be found within the max- 
ims ^ — I am sufficient unto myself; God is the center of my 
being; My perfect knowledge of God the Father is the 
Christ within me; The moving of the Holy Spirit within 
and around me is the motherhood of God, thus I am 
possessed of Father, Son, and Holy Spirit within my 
own being, — Love, Wisdom, and their operation; The 
whole universe does not contain more than this, there- 
fore I have all, and what more shall I ask when I have 
all? This wisdom is the panacea for all ills. To be full 
of God is to be companioned by Divinity. If thus com- 
panioned, and you marry a wife who is also rich in all 
divine things, your joy will be full, and it may be just as 
full if you do not marry. It is as you choose. In my 
own opinion it is necessary to be perfectly free, in order 
to become all things. Freedom for all is an absolute 
right and necessity. If both man and wife agree to this, 
knowing what it involves, the marriage is good; other- 
wise it is bondage, and is an institution of the world and 
thus not divine. The children of God are free-born citi- 
zens of harmony, of heaven. Heaven must come upon 
earth; then earth will be free from its limitations, and it 


OR, X}Or> IN MAN. 


II7 

shall be the new heavens and the new earth, which is to 
endure forever.” 

“Such a marriage as you describe, Mrs. Warren,” said 
Hugh, “can only be found in heaven.” 

“It does not follow, my dear Hugh, that because ap- 
pearances are against my theory, it is nowhere put in 
practice. I know many such, and if with my small op- 
portunities for observation I know many, there must be 
many, many I do not know of. But I think we have 
sufficiently discussed this subject. Each in this matter, 
as in all other matters, must judge for himself. We have 
learned enough from the Spirit of truth to guide us in 
all things.” 

“I wish the world were to receive o?ie truth, though it 
closed its ears to all others,” remarked Helen; “and that 
is, that there is no punishment inflicted upon any, how- 
ever badly they may seem to perform; that each may 
come out into the sunlight of the conscious presence of 
God, at will. The idea of eternal punishment inflicted 
according to God’s wrath, is terrible bondage to those 
who believe it, and a most deplorable misapprehension 
of the true and loving Father.” 

“Swedenborg,” said Aunt Mary, “tells of a hell where 
he saw nothing but blackened stumps. Knowing that 
arcana (truth) was to be disclosed, he immediately broke 
open one of the stumps and found at its center a pure 
white pearl; and by this he understood that each stump 
contained a similar pearl. Each pearl represented to 
him the one immaculate Life, from around which had 
been consumed all delusion of sense. The meaning of 
pearl is perfection. The word is its own description. It 
includes all, and stands alone in its white purity; and all 


ii8 


OUT OF LAW INTO GOSPEL; 


who see it know its meaning. It does not have to de- 
clare itself; it only is. It is the rea/ ine ; then / at the 
center 'B.m it. And what am / at the center? ‘I and my 
Father are one.’ It is the Good manifesting through my 
personality; hwt good is only a quality which I show forth 
by the action of the Christ within me, who interprets the 
Father, the celestial center of all being; seen in all 
things, yet forever invisible; heard in all things, yet be- 
yond all comprehension; felt in all, yet beyond reach of 
the highest idea; known and loved of all, yet beyond 
sight of the most fervent devotion; never moving, yet 
operating all things. What shall be the name of this 
ineffable Being? Who shall describe him? Even the 
angels know not his name. He has spoken by the mouth 
of his prophet, ‘Hearken unto me, O Jacob and Israel 
my called; I am he. I am the first; I also a7n the last. 
Mine hand hath laid the foundations of the earth, and 
my right hand hath spanned the heavens.’ Now he 
speaks again; listen: ‘Behold, I have graven thee upon 
the palm of my hands;’ again, ‘Therefore my people 
shall know my name; therefore they shall know in that 
day that I am he that doth speak. Behold, it is /.’ That 
day is ?iow. The veil of the temple is rent in twain, and 
Omnipotence declared before the face of the world. 
How? By the advent of Jesus Christ in great power 
and glory. How has Jesus Christ come? Has he been 
hiding from the people for nearly nineteen hundred 
years? No, the Principle of truth and righteousness 
has never for a single moment been absent, only veiled. 
How veiled? By shadows of mortal belief. 

“This divine P^ssence of whom we have been speak- 
ing, the still glory of omnipotent Being, Jesus Christ 


OR, GOD IN MAN. 


I 19 

named ‘the Father,’ meaning the Celestial Origin or 
First Cause of all things, whom he, Jesus, came into the 
world of sense to make known unto the world. He is 
said to have taught plainly of ‘the Father.’ He said of 
the Father, that he was the center of all being; that he 
dw^elt in all mankind alike as their Life. He described 
him as perfect, pure, and holy. His own manner of liv- 
ing was after this pattern, and proclaimed that as the 
Father had taught him, so he manifested. Now Jesus 
Christ can only make himself manifest where his divine 
Essence, or the Father, is understood; and so the light 
of his presence has been obscured from the world for 
centuries, because they could not see him in the light of 
mortal sense. He said to the Jews, ‘If ye had known 
me, ye should have known my Father also;’ and the 
thought of the centuries has failed to comprehend even 
the most external form of the Principle of righteousness, 
and utterly failed in gaining a true estimate of the Father 
or Most Celestial. Well, now, this blessed Principle of 
righteousness, the Jesus Christ of the Jews and the Lord 
Jehovah from eternity, is walking the streets of our men- 
tal city, and preaching the gospel of peace; healing the 
sick of mortal beliefs, raising the sluggish perceptions 
into vivid, glowing life, and showing us the face of the 
P'ather who is our indwelling divine, beyond doubt of 
comprehension. He claims for us, his true disciples, all 
that he claims for himself. Now, we are to know of the 
Prather by turning our gaze inward to the still center of 
our being. What is it? We know that its manifestations 
are virtue and goodness; but is not it greater than its 
manifestations? What does this still Glory, that sees 
only itself in all, know of virtue and goodness or their 


120 


OUT OF LAW INTO GOSPEL; 


opposites? While its radiance is the beneficent life of 
all things, itself is greater than its life-giving power; and 
while the same wondrous Glory emits love, it is greater 
than the glory of its love. This ineffable Light is the 
intelligence of all things; yet itself is greater than its 
light, its truth, its intelligence. 

“The Psalmist prays, ‘O send out Thy light and Thy 
truth; let them lead me.’ And how does this omnipo- 
tent Center of life, truth, and love send out his light and 
his truth? Through the divine action of the Principle of 
righteousness, the Jesus Christ of man; the divine love 
and wisdom in operation. I know that the Prather of 
Jesus Christ is the Father of me, also. Now I also know 
that I can say with Jesus Christ, ‘My Father is greater 
than L’ 

“So always is the F'ather greater than the son, in that 
what the Father inspires the son performs. Thus my 
willing obedience, which is the son, performs with meek- 
ness that which manifests the glory of the Father, who is 
my inspiration. The Father is the pure doctrine, the son 
its open demonstration. Hence we see, that while all 
virtue and goodness are from the Prather, and inseparable 
from the idea of infinite Perfection, divine Omnipotence, 
— who while possessing all power and glory yet knows 
nothing of power or glory, or their imaginary opposites, 
seeing only his unnamable Plssence in all people and 
things, — is now, has ever been, always will be, himself 
only, — the name written upon every heart, yet which no 
tongue can speak.” 


OR, GOD IN MAN. 


I2I 


CHAPTER XII. 

And God shall wipe away all tears from their eyes; and there shall 
be no more death, neither sorrow, nor crying, neither shall there be 
any more pain: for the former things are passed away. — Rev. 21 : 4. 

Dear reader, will you come with me to the city of 

]\I , situated in a thriving northern state? It is a 

clean, beautiful city, and presents an appearance of both 
peace and prosperity. A mighty river divides this beau- 
tiful city, but there is no division of good will. Loving- 
kindness has bridged it in one place, large-hearted toler- 
ance in another, and equal rights and privileges farther 
on. Let us take this electric car and ride through the 
city. What a comfortable car, and how kindly the peo- 
ple look at us, as if they were welcoming us among 
them! What handsome women and grand-looking men! 
Why, my friend, it is good to be here. Do you notice 
how wide and clean are the streets? how artistic the 
dwellings? how roomy and clean-shaven the lawns? See, 
as we go toward the suburbs, how cozy are the rural 
homes! not a sign of poverty anywhere. People are 
not hurrying either, but seem to take peace for granted. 
All seem well dressed. What a good place this must be 
to live in! I am in search of a home which will, I think, 
interest you much, though I have yet to see it the first 
time. 

There it is; I have heard it described. Look at it 
from this distance. It is built of granite, lofty and broad. 


I 22 


OUT OF LAW INTO GOSPEL; 


with picturesque turrets and towers. Here we are; let us 
go up this broad driveway. What magnificent grounds 
and stately trees! See that quiet lake gleaming in the 
sunlight. Hark! I hear the splashing of a waterfall or 
fountain. There it is, a perfect gem of a cascade tum- 
bling over rocks. And look! there are deer; aren’t they 
lovely? and just the right setting for them too; they look 
as if this were quite their own domain. There is an ex- 
quisite statue, and there another. And see the doves. 
Oh, but this is a rarely beautiful home! Well, here we 
are before a lofty archway. What is that written over 
the entrance? “Truth’s Portal.” What an unusual in- 
scription! well, we shall see what is within “Truth’s Por- 
tal.” Shall we find here that which the world has so long 
vainly sought? Let us enter. We stand for a moment 
within an arched vestibule. Through stained windows 
the light falls softly upon a sculptured angel seeming to 
hover just above an open door through which people are 
constantly passing. There must be some kind of service 
in contemplation. We will follow the throng. What a 
beautiful, unusual room! It is evidently the chapel or 
audience room of the institution. There is no altar, onl}^ 
a reading desk; but such a desk these eyes never rested 
upon before. 

Upon a slightly raised platform stands the marble 
figure of a little child; his arms, which are raised above 
his head, support a pale green onyx slab; a snow-white 
dove has perched with extended wings just above the 
child’s head, whose happy, laughing face is raised in 
surprised delight, as if to welcome its lovely visitor. 
The dainty figure is poised upon a solid cube of marble. 
It fascinates me; I stand and gaze at it long. I say to 


OR, GOD IN MAN. 


123 


myself, There is a lesson here for the multitudes. The 
child is “ Innocence,” upholding the word of truth, for 
upon the pale green slab rests an open Bible; and I think 
of two passages of Scripture, and this is one of them: 
“And a little child shall lead them.” The other is, “Ex- 
cept ye become as a little child, ye cannot enter the king- 
dom of heaven.” 

The block upon which he stands signifies the founda- 
tions of the Holy City, — the New Jerusalem, whose 
length, and breadth, and height are equal. The white 
dove is that peace which is the crown of perfect inno- 
cence. I feel as if a divine revelation had been granted 
me. I raise my eyes, and lo! another wonder meets my 
gaze. 

Upon the wall behind the desk* is sculptured in bas- 
relief, larger than life, the five wise virgins with their 
lamps, advancing to meet the bridegroom. Ah! how 
shall I describe that wondrous figure of advancing 
Truth? A form godlike in proportions, grace, and 
beauty; a face strong, masterful, pure, and holy; a smile 
of such profound peace as seems to still the uproar of 
the world; one hand is upraised in blessing, the other 
extended in greeting. And those virgins, those divine 
maidens (meaning to me, redeemed humanity), those 
lovely, eager faces, expressive of the most exquisite joy; 
innocent, yet wise, — wise through believing in no evil, 
wise through innocence, — pressing forward to greet ad- 
vancing Truth! I was so entranced that I forgot myself 
and all around me, until I felt a hand press my arm, 
and looking, saw that the room was full, and all were 
seated. Many smiling eyes were turned upon me in lov- 
ing sympathy as I was led to a seat. The deep tones of 


124 


OUT OF LAW INTO GOSPEL; 


an organ broke softly upon the silence — softly as a wind 
harp; and then I saw built into the wall at the right a 
grand organ. A lady was playing whose face I could not 
see. Now I noticed that each head was bowed, and I 
understood that this divine harmony was a form of 
prayer; so I closed my eyes, and my thought was silent. 
I could have said this was heaven, so softly did the 
breath of peace encompass me. The harmony breathed 
itself away, and for a moment intense silence prevailed; 
then a clock chimed slowly, softly, the hour of twelve. 

I had opened my eyes at the first stroke, and they 
rested upon the platform with its wonderful adornings. 
At the last stroke of the clock a broad shaft of golden 
light fell full upon the figure of advancing Truth, travers- 
ing its radiant way over the five maidens and the child 
“ Innocence,” with its dove of peace. 1 was amazed, 
entranced; but a greater surprise was yet in store for me, 
even though I had come to see it. A tall, graceful 
woman clad in shining white, with a crown of bright 
brown hair every thread of which gleamed like living 
sunshine, in wTose large, earnest eyes heavenly peace 
was beaming, stepped softly into the golden light behind 
the child “Innocence.” I could have shouted, and half 
rose from my seat; but she smiled upon me, and her 
smile hushed my excitement. It was Marion — our Ma- 
rion — beautiful Marion Lindsey! 

Quietly she spoke, and her voice was like the soft, 
sweet ring of a silver bell. “‘The Lord is in his holy tem- 
ple; let all the earth keep silence before him.’ ” With 
bowed head she stood, a queenly, radiant woman, and 
with the people listened to the Voice which says to the 
waiting soul, “Peace; be still.” A few moments of this 


OR, GOD IN MAN. 


125 


silence, and the organ sang another song of peace. There 
were no voices raised; every heart was still in the silence 
of that most exquisite rendering. I never heard anything 
like it, and my soul thrilled as never before. Just before 
it ceased, the people sang in one grand, sweet utterance, 
“Glory be to God in the highest; peace on earth, good 
will to men.” 

As the music slowly died away and the sweet musi- 
cian left her seat, another joy greeted me, for she was 
Helen Noble. Surprises had followed each other so 
swiftly that I had not found time to think of her; and 
here she was, the same dear Helen. Both our dear girls 
have changed, but only to grow more lovely. Years 
have passed since we saw them last, but they — those 
years — are nothing; time is not, and eternity is nozv, for- 
ever now. 

I now bethought me of Aunt Mary; and what was my 
surprise to find her by my side. She had not at first rec- 
ognized me, but as I turned and looked her full in the 
face she knew me, and put her hand in mine, and smiled 
upon me the old, yet ever fresh, serene, loving smile. 
Well, Aunt Mary has proved her propositions, as is plainly 
evident. She is fair and gracious and young. She has 
demonstrated that youth is immortal. 

But now Marion, dear Marion, speaks. Her theme is 
the one eternal theme, — the kingdom of truth established 
forever. It is evident to me as I scan the upturned faces 
of the listening multitude, that many have learned the 
way, the truth, the life; but many more I see, who have 
come seeking. All listen with charmed attention. Many 
of the seekers after truth bear upon their faces lines of 
sorrow and care; world-weariness is written upon every 


126 


OUT OF LAW INTO GOSPEL; 


line. Thank God they have at last discovered the well 
of living water! They shall drink and be satisfied. I 
listen with delight to Marion, and I say to myself, “Aunt 
Mary’s dream is fulfilled;” for as I afterwards learn, Helen 
and Marion often change places, and whether at the or- 
gan or upon the platform, they each are preaching the 
living gospel. Somehow my thoughts had gone no fur- 
ther than these three sweet women, and now there came 
to me another surprise, for I heard Marion say at the 
close of her address, “Mr. Howe will now speak to you;” 
and Clarence Howe took her place, while she came and 
seated herself at my other side. 

It is easy to see that Clarence has fulfilled our expec- 
tations, — yours and mine, dear reader, — for I am sure 
that you have felt as I did, that he was to be a shining 
light in the service of truth. He is a powerful as well as 
a winsome speaker, and while Marion dispenses the doc- 
trine with loving zeal, Helen like the gentle dove she is, 
and Aunt Mary with grave, convincing dignity, Clarence 
Jitirls it at his hearers with such masterful logic that every 
breath is hushed to listen. Clarence, they tell me, is not 
with them except occasionally, as himself and Hugh have 
another branch of the work elsewhere. These two work 
always together. 

Clarence has now finished his address to the people; 
the organ, played by Helen, pours forth the theme divine, 
which is accompanied by the holy silence; as before, the 
people finally join in an anthem of praise; a silent bene- 
diction, and then they go away, leaving me opportunity 
to greet my dear ones, and to make the many inquiries I 
am longing to have satisfied. Hugh comes and throws 


OR, GOD IN MAN. 


127 ' 

an arm over my shoulder, giving me a hug which reminds 
me of the boy I used to love. 

I must tell you, my readers, that I have known these 
dear people very intimately, else I never could have told 
you so much about them. I have left myself out of the 
story, because I had something else to talk about. And 
now, having given an account of myself, I return with 
}^ou to examine this beautiful audience room. 

I notice various exquisite silken screens on either side 
of the room, shutting off mysterious niches. I peep be- 
hind one of them and I see a luxurious couch, which 
Aunt Mary explains the use of. She says the doors are 
never closed by day or night, and people who know the 
value of peaceful silence come and go as they please; and 
these curtained niches are for their exclusive use, that 
they may be quite alone with their thoughts. She says 
she never finds the room quite empty, and more often 
than otherwise, every niche is occupied. They have long 
been dedicated to this purpose, and are permeated with 
the atmosphere of peace. Helen spends hours each day 
at the organ, for she is sure some one will always be pres- 
ent who may be soothed and comforted by the music. I 
ask Aunt Mary about the figures upon the platform, and 
she informs me that all was designed and wrought by 
Marion. 

As I exclaim in surprise, she says: “My friend, why 
are you so surprised? Is it amazing that the Holy Spirit 
gives skill to her children? Marion has wrought these 
wonderful ideas into form at intervals, when in certain 
moods, if we may so express it. You have heard that 
poets write only when the flow of thought presses them 
for utterance. Those we call moments of inspiration. 


128 


OUT OF LAW INTO GOSPEL; 


This work of Marion’s has covered a period of years, and 
has been executed during intervals of inspiration. She 
tells me that from the time of her first reception of truth, 
this home with all its details has been growing within her 
mind. You surely know the power of the Spirit to work 
through the instrumentality of ideas! 

“VVe at once established ourselves here in the work, 
and though we seemed to have little means, we knew that 
in reality we had riches untold. At first we were opposed 
by the churches, — violently opposed, because they did not 
understand that we were teaching the very doctrine their 
hearts were yearning for. But we paid no heed to oppo- 
sition, and healed their sick, and preached the gospel of 
Jesus always and everywhere. You see there were three 
of us (Clarence and Hugh being elsewhere), and we 
strengthened and encouraged each other, and our faith 
in the power of the Spirit never wavered. Our numbers 
steadily increased, and it did not seem long before oppo- 
sition ceased; and then means increased also, sometimes 
to an astonishing extent. 

“We were years completing this home, working as 
our means allowed. You saw our congregation today; 
every seat was occupied; and each day we have this serv- 
ice, and each day the seats are full. We can accommo- 
date five hundred, and can enlarge our seating capacity 
as much more. We are welcomed by all the churches 
whenever we go among them, which we often do; at 
least I do, for they are beginning to preach the truth 
among themselves, and to heal the sick also. Did you 
notice the healthful, happy appearance of the city as you 
came through it?” 

“ I did, indeed.” 


OR, GOD ]X MAN. 


129 


“Well,” she continued, “since it is the work of the 
Spirit, 1 think I may claim for the Spirit all the credit of 
the peace and prosperity of our people. There is abso- 
lutely no drunkenness; we never hear of crime, and pov- 
erty is unknown. Good will and contentment are the 
order of the day. People come from all directions, in- 
quiring ‘What is Truth?' and we joyfully pull down the 
curtains of delusion and let in the sunshine.” 

“Your dream,” said I, “has come to pass.” 

“What dream?” she inquired. 

“Of Marion and Helen and their two companies.” 

“Yes,” she said, “1 had nearly forgotten. Yes, my 
girls have arrived at the uplands of peace, and many are 
following their footsteps. Many, very 7ria?iy, are there 
now.” 

“Aunt Mary,” said I, “your work has been greatly 
blest.” 

“It is the result of a never-failing Principle,” said she^ 
•‘It solves every problem, and restores mankind to its 
primal innocence through the gate of wisdom, into con- 
scious possession of eternal Life.” 


Finale. 

I was in the Spirit on the Lord’s day, and heard behind me a 
great voice, as of a trumpet, saying, I am Alpha and Omega, the first 
and the last: and. What thou seest, write in a book, and send it unto 
the seven (all) churches which are in Asia (those receptive to truth). 
— Rev. 1 : 10, II. 













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